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3 1924 092 335 664 

Cornell University 

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V. 2^ 






LOVE ; or. The nnsearcliable riches of Christ, on 
Eph. iii. 18, 19. 

Prefatory Remarks by the Hditw I 

The sorely afflicted are comforted with the foi'e- 
ordination of all things by their heavenly Father ; 
the words, breadth, length, depth, and height 
unlimited to wonderment. First, The reasons of 
these words; and, Second, Their fnlness. First, 
Breadth, The unsearchable greatness of God ; be- 
yond all ci'catcd bounds ; all for the profit of his 
saints ; breadth beyond all our sins ; the rage of 
men and of devils. Second, Lemoth, Further than 
the ends of the world ; God has a long arm, to reach 
backsliders. TIdrd, Depth, Beyond cur sinkings ; 
under aU miry plaocs ; deeper than heU. Fmirth, 
Height, Higher than giants or walls, or fallen 
angels ; than heaven is from the grave ; the extent 
of sin and misei-y man could never get over, but all 
power is in Christ 4 

The apostle's prater for the Ephesians in reference 
TO THESE WORDS — To be able to comprehend these 
mercies ; mysterious ; God lays blessings where we 
would not ; they are to be discerned ; difficult for 
weak eyes ; benefits of knowing God's power ; if He 
is our God, what can we fear ; it begets holy rever- 
ence ; willingness to submit ; shows the greatness of 
the saints' treasure in heaven ; certainty of judg- 
ment ; creates love of heaven 10 

Second part of the text. 

And to know the love of Christ, which passeth 
knowledge. — First, Of the loveof Christ. Second, 
Of the exceeding greatness of it. Third, Of the 
knowledge of it 

First, Of the love of Christ. — First, Who Christ is. 
Second, What love is. Third, What the love of 
Christ is. — 1. This made known by his dying for us. 
— 2. By his improving of his dying for us 15 

Second, Of the exceeding greatness of Christ's love. — 
First, Tt passes the knowledge of the wisest saints. 
Second, Passeth the knowledge of all the saints. 
Third, Of the saints in heaven. Fourth, Of angels. 
— Four reasons why these riches are unsearchable, 
and that love is sncli as passeth knowledge.... 22 

Third, Of the knowledge of Christ's love — What 
knowledge op Christ's love is attainable in this 
WORLD — First, We may know the nature of it ; free, 
divine, heavenly, everlasting, incorruptible ; four 
helps to this knowledge. Second, We may know 
the degrees of it ; three things by which we may 
know the degrees of this love. Thirdly, Our greatest 
attainment is to know that it passeth knowledge ; 
the Christian's r«/io6o(A, <Sic 27 

The Uses — 1. It shows the good will of God to us.— 
2. It becomes us to search into it. — 3. To cast our- 
selves upon it. — 4. Not to abuse it. — 5. Labour to 
improve it.^Five counsels 35 

Slaying of the Witnesses. 

Prefatory Bemarks by the Editor 41 

Buntan's pbemoniiion to the reader, on the grant to 


Ezra for building the temple, free, large, no con- 
straint 43 

Of Antichrist ; a real adversary, and a pretended 
friend ; contrary to Christ ; its description ; first 

appearance; ruin; its soul destroyed 45 

Its ordinances ; how its body shall be destroyed ; 
brave days when it is dead ; the manner of its ruin ; 
tenth part falls first ; the other nine parts fall ; great 
Babel falls 49 

Five signs of the approach of the downfall op anti- 
christ 68 

The slaying of the witnesses 60 

The instruments to be used to ruin antichrist ; for 
the bout and bout hammer, see page 70 ; seven 
causes of its ruin 72 

The application — The church will have rest ; The hor- 
rible wickedness of antichrist a matter of talk ; come 
out of her before she is destroyed ; go not back ; cry to 
have the time hastened ; look for it, and its forerunners 79 

ETERNAL JUDGMENT ; or. The truth of the 
resurrection of the bodies, both of good and bad, at 
the last day, asserted, and proved by God's Word ; 
also, the manner and order of their coming forth of 
their graves ; as also, with what bodies they do arise ; 
together with a discourse of the last judgment, and 
the final conclusion of the whole world. 

Advertisement by the Editor 83 

Buny an' s Preface 85 

' There shall be a resurrection of the dead, both of 
the just and unjust.' — Acts xxiv. 15. 

This doctrine carried Paul through temptation 
and afiliction, and kept him separate ; inquire. 
First, What is meant by the dead. Second, What 
is meant by the resurrection. Third, Why the 
apostle doth here speak of the resurrection of the 
dead as of a thing yet to come. 

First, The dead, in Scripture, under a fivefold 
consideration. — 1. Dead by nature. — 2. Dead by 
sin. — 3. Twice dead. — 4. Dead to sin. — 5. Eternal 
death. Second, What is meant by the resurrection ; 
it is the resurrection of the body; of the bodies both 
of the just and unjust ; this promised to the fathers ; 
began to be fulfilled in the resurrection of the body 
of Christ ; not, therefore, the new birth or resur- 
rection from a state of nature to one of grace. 
Third, The resurrection spoken of as a thing yet to 
come, not already enjoyed either by saints or sin- 
ners ; this resurrection spoken of by Job xiv. 12 88 

First, the kesurbeciion op the just — First, Must 
rise, because Christ is risen. Second, Because the 
body of the saints, as well as their soul, is the pur- 
chase of Christ. Third, Because the body is the 
temple of the Holy Ghost. Fourth, Because of the 
similitude that must be between the body of 
and the bodies of the saints. Fifth, Because tlie 
body as well as the soul has been a deep sharer in 
afflictions for the gospel's sake. Sixth, The bodies 
of the just must rise, else there will be a disappoint- 
ment of — 1 . The will of God. — 2. The power of God. 
— 3. Of Christ. — 4. Of the just, already dead. — 
5. Of the saints yet alive. — 6. Of the grace of God 



in our souls. Seventh, Because of the devilish and 
satanical errors that would foUow the denial thereof. 
— Seven reasons on this head 87 

Second, The manner op the resdreection of the 
JDST — How are the dead raised up ? and with what 
body do they come ? answered, First, By a similitude 
of seed. iSe(;on<i,Threemoresimilitudes. — 1. Variety 
and glory of flesh. — 2. Difiference between heavenly 
and eartlJy bodies, — 3. DiflFerence between the glory 
and light of the sun and of the moon, and of the 
stars. Third, More distinctly branched out in four 
particulars. — 1. Raised in incorruption. — 2. Raised 
in glory. — 3. Raised in power. — 4. Raised a spiritual 
body 91 

Third, The judgment of the jost — They must give 
account of all things they have done in the world, 
whether they be good or bad. — First, Of all their 
bad — First, That the wood, hay, stubble, which they 
may have built on the foundation may be consumed. 
Second, Their infirmities will be laid open, that their 
love may be heightened. Second, Of all the good 
and holy actions and deeds they did do in the world. 
— First, Ministers who have sincerely laboured in 
word and doctrine shall be recompensed. Second, 
The more private saints will be rewarded for their 
labour of love ; and. Third, There will be a reward 
for those afflictions endured for Christ while in the 
world. Fourth, A reward for the more private 
works of Christianity 97 

FouBTH, The reward of the just — That with which 
they shall be rewarded. — First, They that have 
laboured most for God here will have the greatest 
portion of God there. Second, All they have done 
for God, his work, or ways, will be proclaimed to 
their honour. Third, They shall each have the place 
appointed for them at the right or left hand of Christ 101 

The second part of the text. 

First, The hesuhbection of the wicked — This proved 
and made evident, — First, From the very terms and 
names that the raised shall then go under. Second, 
The body of the ungodly must rise, because a par- 
taker with the soul in wickedness. Third, The 
whole man must be a vessel of wrath and destruc- 
tion. Fourth, The forbearance of God to his enemies 
doth clearly bespeak a resurrection of the ungodly. 
Fifth, The preparation God hath made demonstrates 
that the wicked must rise. — Five particulars on this 
head. Sixth, There must be a resurrection of the 
wicked, because of the errors that would flow from a 
denial thereof. 104 

Second, The manner of the resurrection op tue 
WICKED — First, They shall come forth in their cor- 
ruption. Second, It wiU be a resurrection of dis- 
hono\ir. Third, They will rise in weakness and 
astonishment. Fourth, They shall rise mere lumps 
of sinful nature 106 

TuiRD, The examination and judgment of the wicked 
— The judgment set; the books opened. — First, The 
book of the creatures. Second, The book of God's 
remembrance. Third, The book of the law ; three 
witnesses to the transgression of the law — 1. God. 
— 3. Conscience. — 3, The thoughts of the heart. 
Fourth, The book of life ; three things by which they 
will be judged out of this book 108 

Fourth, The sentence and punishment of the wiciced 
— Depart from me, ye cursed ; this word, depart, 
looks two ways ; depart from heaven, depart to hell ; 
these shall go away ; the end now come ; the end of 
the reign of death ; God, Christ, the saint, and the 
sinner in their proper place ; a brief touch on the 
state of the good and bad after this eternal judgment 125 

ING TO THE SCRIPTURES ; or. The divine 
and human nature of Christ Jesus j his coming ioto 


the world; his righteousness, death, resun-ectlou, 
ascension, intercession, and second coming to judg- 
ment, plainly demonstrated and proved. 
Editor's Advertisement 129 

The author to the reader on true faith ; to guard 
against the wicked delusions of the day; recom- 
mendation by John Burton 133 

First, Christ ordained before the world began; dis- 
covered to Adam, Noah, Abraham, David 141 

Second, He that was of the Virgin is the Saviour ; 
errors confuted 143 

First, Christ is very God, co-equal, co-eternal 
with the Father; giveth the light of conscience ; the 
Spirit of Christ convinceth of sin 148 

Second, By Christ the world was made 151 

ITiird, God our Saviour ; made under the law ; 
fulfilled the law in the flesh ; laid down his life for 
us ; his burial proved ; his resurrection ; his ascen- 
sion, in eight considerations ; his intercession 155 

Christ the judge of quick and dead ; nine signs of 
his second coming ; the manner of his coming ; what 
shall then be done 162 

Four characters that will find no favour; the 
righteous will shine ; seven proofs of the new birth ; 
eight examinations 165 

Five advantages of faith ; six admonitions ; objec- 
tions answered ; four modes of trying the spirits ; 
seven questions to those possessed with a spirit of 
delusion 163 

TURES ; Edward Burroughs confuted by the Word 
of God ; preface ; distinction between Christ within 
and Christ without ; reasons for errors ; five proofs 
that Jesus did appear in the world as the Christ of 
God; the witness of Richard Spencely, John Burton, 
and John Child 177 

Heresies set forth the truth in its lustre ; Bur- 
roughs a railing Rabshakeh ; the sum of the gospel 
truths ; opinions of the Ranters and some early 
Quakers; the law good if used lawfully 181 

Christ the end of the law for righteousness ; the 
work of the Spirit essential to faith ; conscience may 
convince of sin, but it leadeth not to Christ ; the 
devil's counterfeits ; Christ revealed to the soul is 
not his second coming 188 

The author poor ; working with his hands ; did 
not make merchandise of souls ; the author's queries 
and Quaker's answers ; the Quaker's queries and 
author's answers 200 

Burrouglis' doctrines false; why Satan is permitted 
to delude ; those who are not deluded called upon to 
bless God 211 

THE PUBLICAN; wherein is handled these great 
and weighty things ; the nature of prayer ; of obe- 
dience to the law ; how far it obliges Christians, and 
wherein it consists. 

Advertisement by the Editor 21.'5 

Bunyan to the Reader 21C 

The discourse on Luke xviii. 10-13; the reason 
of the parable, like that of the unjust judge, was to 
this end, that men ought always to pray ; we must. 

First, Consider the persons in the text — Two; both 
sinners ; one a pharisee, the other a publican ; both 
went up to the temple to pray ; picked men ; a 
Pharisee, in esteem ; a Publican, counted vile ; he 
was a Jew and a notorious sinner ; the Pharisee was 
a Jew, and notorious as a saint ; the conditions they 
were in shown by their prayers 217 

TriE Pharisee's prater — 1. What he is not, — 2. What 
he is ; negative and positive holiness required ; both 
imperfect; his manner of delivery 223 


Hia righteousness rejected; he asks justice and 
not mercy ; he asks for what he thinks God oweth 
him; the hypocrite pretends for mercy, but means 
for merit 229 

The Pharisee seeth no need of mercy; what a fool's 
paradise; his whole righteousness, sinful 237 

The godly are afraid of their own righteousness ; 
the Pharisee ignorant that he must be made righteous 
bel9re he can work righteousness 242 

What is a Cliristian's righteousness to justifica- 
tion and sanetification 246 

They were sinners, and are made righteous 206 

The Publican's peateb — He crawls into the temple ; 
hia words are heavier than the earth ; his confession ; 
the highest wisdom 258 

Seven things needful to right confession ; a hard 
duty; seven reasons for it 261 

His imploring of mercy ; he falieth under tlie 
sentence ; his gestures, afar off, leaving room for his 
advocate to come between ; looking down ; smiting 
his breast, a token of sorrow and abhorrence ; a 

quarrel with his heart 266 

TuE Conclusion — 1. A praying man outstrips a non- 
praying one, as a star di/cs a clod ; but all praying 
men know not God. — 2. He who pleads his own good 
deeds is in a miserable state. — 3. High flaunting 
language is not prayer. — 4. Outward reforms do not 
justify. — 5, The self-abhorring sinner's prayers pre- 
vail 276 

showing, that true gospel holiness flows from thence ; 
or, Mr. Fowler's pretended design of Christianity 
proved to be nothing more than to trample under 
foot the blood of the Son of God. 
Editor's Advertisement 278 

A premonition to the reader ; Fowler's doctrines 
described in forty particulars ; from prison the 27th 
of 12th month, 1671 280 

Mr. Fowler exposeth the rottenness of his heart ; 
his design; to justify what he calls inward righteous- 
ness and holiness — 1st, Its nature, a sound com- 
plexion of soul ; purity of nature, an original dictate 
of nature ; these things argued and answered 281 

Motives, becoming and just ; a Christian acts 
from better motives ; things essential to holiness — 
1. The Holy Ghost. — 2. Faith in Christ.— 3. A new 
heart 283 

Mr. Fowler's design of Christianity, to reproduce 
man's original righteousness, confuted ; his errors 
routed 291 

Fowler's false quotations of Scripture 297 

Our Lord's object, not to restore our natural holi- 
ness, but to impart his infinite and eternal holiness 
to believers 300 

Man in wretched uncertainty, if he had no better 
than Adam's holiness ; Christ a new and spiritual 
light 307 

Living faith in imputed righteousness essential to 
salvation 314 

The Bible the only standard of truth ; the Chris- 
tian's great principles 318 

The scandalous lives and foolish doctrines of state 
priests, not the true ground of dissent ; a compliant 
temper dangerous 323 

Good habits and holy frames not sufficient 327 

Fowler's false and dangerous conclusions, compared 
with the Articles, with Campian the Jesuit, and with 
Penn the Quaker 331 

REPROBATION ASSERTED : or, The doctrine 
of eternal election and reprobation promiscuously 
handled ; wherein the most material objections made 
by the opposers of this doctrine are fully answered. 


several doubts removed, and sundry cases of con- 
science resolved. 

• What then ? Israel hath not obtained that which 
he sceketh for ; but the election hath obtained it, 
and the rest were blinded.' — Rom. xi. 6. 

Editor's Advertisement 335 

Chap. I. That there is a reprobation 336 

II. What reprobation is 337 

III. Of the antiquity of reprobation 338 

IV. Of the causes of reprobation 339 

V. Of the unchangeableness of reprobation 311 

VI. Whether to be reprobated be the same with 
being appointed beforehand unto eternal condem- 
nation? If not, how do they dlfl'er? Also, 
whether reprobation be the cause of condemnation 342 

VII. Whether any, under eternal reprobation, have 
just cause to quarrel with God for not electing of 
them 345 

VIII. Whether eternal reprobation in itself, or in its 
doctrine, be, in very deed, a hinderance to any 
man in seeking the salvation of his soul _346 

IX. Whether God would, in deed and in truth, that 
the gospel with the grace thereof, should be ten- 
dered to those that yet he hath bound up under 
eternal reprobation ? Answered in the affirmative 348 

X. Seeing then that the grace of God in the gospel 
is by that to be proffered to sinners, as sinners, 
as well to the reprobate as to the elect, is it pos- 
sible for those who indeed are not elect, to receive 

it, and be saved ? Answered in the negative 349 

XI. Seeing that it is not possible that the reprobate 
should receive this grace and live ; and also, seeing 
this is infallibly foreseen of God ; and again, seeing 
God hath fore-determined to suffer it so to be, 
why doth he yet will and command that the 
gospel, and so grace in the general tenders thereof, 
should be proti'ered unto tliem? Answered and 
cleared by five reasons, and the removing three 
objections 353 

SABBATH ; and proof that the fii-st day of the 
week is the Christian Sabbath. 

' The Son of man is Lord also of the Sabbath-day.' 

Editor's Advertisement 859 

Bunyan's Preface to the reader 301 

Qlesiion I. Whether the seventh-day Sabbath is of, 
or made known to man by, the law and light of 
nature ? 362 

QuEsiio.v II. Whether the seventh-day Sabbath, as to 
man's keeping of it holy, was ever made known to, 
or imposed by a positive precept upon him, until the 
time of Moses, which from Adam was about two 
thousand years? 303 

Question III. Whether, when the seventh-day Sabbath 
was given to Israel in the wilderness, the Gentiles, 
as such, were concerned therein ? 365 

Question IV. Whether the seventh-day Sabbath did 
not fall, as such, with the rest of the Jewish rites 
and ceremonies ? Or, Whether that day, as a Sab- 
bath, was afterwards by the apostles imposed upon 
the churclies of the Gentiles? 367 

Question V. Since it is denied that the seventh-day 
Sabbath is [a] moral [obligation], and it is found that 
it is not to abide, as a Sabbath, for ever in the 
church. What time is to be fixed on for New Testa- 
ment saints to perform together Divine worship to 
God by Chi-istin? 371 


How a young or shaken Christian should demean 
himself under the weighty thoughts of the doctrine 
of the trinity, or plurahty of persons in the eternal- 



I. Keep close to the Word of God. II. Christ 
requireth you to credit every doctrine contained in 
tlie Word 386 


The Christian released from the law as it thun- 
dereth from Sinai, by faith in Christ, yet we must 
obey it in loye as holy, just, and good 387 

SCRIPTURAL POEMS: being sereral portions of 

Scripture digested into English verse. 

Advertisement by the Editcn- 389 

TJie Author to the Reader, a poetical pre/ace 390 

The Book op Ruth, Four chapters., 390 

The History of Saiison, from Judges, chapters xiii., 

xiv., XV., xvi 393 

Christ's Sermon on tiie Modnt, from Matt., chapters 

v., vi., andvii 396 

The Prophecy op Jonah, Four chapters 398 

The Life op Joseph, taken out of the latter part of 

Genesis, chaptei-s xxxvii. to 1 400 

The General Epistle of James, Five chapters 410 

CHAPTERS OF GENESIS, and part of the 
Eleventh. An unfinished commentary, found among 
the author's papers after his death. 

Advertisement by the Editor 413 

It is evidently the result of long and earnest study 
of the Holy Scriptures. It contains the history of 
the creation ; the fall of man ; the first murder ; the 
deluge explained and spiritualized ; it exhibits 
throughout, that pious penetration which so remark- 
ably characterized the author ; all drawn from the 
holy oracles ; among many extraordinary ideas is 
this. That it was the interference of the state with 
matters of faith and worship, that occasioned the 
deluge, and has been since that time a fruitful source 
of misery 414 

TIANITY : or, An exhortation to Christians to be 

' Holiness becometh thine house, Lord, for ever.' 
— Psal. xciii. 5. 

Editor's Advertisement 603 

Bunyan's introduction ; faith invisible, seen only in its 
fruits ; it is evidenced by good works ; good works 
that cost nothing are not to be counted ; gross 

immorality prevailing in his time 507 

' And let every one that nameth the name of 
Christ depart from iniquity.' — 2 Tim. ii. 19. 

God electeth his, not only to eternal glory, but to 
holiness of life ; a means thereto 508 

First, Exhortation — That men oefart fiiom iniquity. 
FirH, Because iniquity is a dangerous and hurtful 
thing to men in general- -\. It Iiath stiipified and 
besotted men's souls. — 2. It has blinded and darkened 
the powers of the soul. — 3. It has hardened the heart 
against God. — 4. It has alienated the will, the mind, 
and afiections. — 5. It has made man odious in God's 
eyes. — 6. It so holds him and binds him that ho 
cannot deliver himself; nor yet can the angels of 
heaven. — 7. It makes him take delight in that way 

to hell in which he walketh 

Second, Iniquity is dangerous not only to the souls 
of men in general, but to them that name the name 
of Christ. — 1. It plucks many a one of them from 
Christ, and a religious profession of him. — 2. It 
keeps many a one from an effectual closing with him. 
—3. And even of those who have come to him, have 
sfiectuaUy closed with him, and named his name to 


good purpose, yet iniquity hath hurt and abused 
many of them S12 

Second, The extension of the Exhortation — To 
every one that nameth the name of Christ. 

Seven reasons on this 513 

Observation First — That it is incident to men to 
name the name of Christ religiously, that is, rightly 
as to words and notions, and not to depart from 

iniquity 514 

First, What Paul should mean when he bids them 
that name the name of Christ, depart from iniquity 
— First, Take off their minds and affections there- 
from. Second, Depart from the occasions of it. 
Third, Depart from those examples tending thereto. 
Fourth, Depart from enticings to iniquity. Nine 

things to remember on this head 515 

Second, Why some, that as to words rightly name 
the name of Christ, do not depart from iniquity — 
First, Some profess him, yet have not saving faith 
in him, nor yet received grace from him — 1. They 
want faith. — 3. They want repentance. — 3. They 
want love. — 4. They want hope. Second, Though 
they rest not in bare notions, they take up short of 
the saving grace of God ; two reasons of this, and 
three causes of falling away. Third, Grace is weak 
and corruption strong ; various reasons on this head; 
a twofold departing from iniquity illustrated 518 

Observation Second — That every one that in the way 
of profession and religion names the name of Christ, 
should depart from iniquity ; arguments, four sorts 
— First, Ai-guments that respect Christ ; nine argu- 
ments. Second, Arguments that respect God the 
Father ; six arguments on this head. Third, Those 
arguments that respect thyself ; two reasons. 
Fourth, Arguments that respect the world ; two 
reasons 52S 

What iniquity they must depart from that religiously 
NAME THE NAME OF Christ — First, From ALL iniquity. 
Second, From their constitution sin. Third, 
From the iniquity of the times. Fourth, From 
family iniquity. Fifth, From the iniquity of their 
closet. Sixth, From the iniquity that cleaveih 
TO OPINIONS. Seventh, From hypocrisies ; helps 
against this sin 531 

Use and Application — Use First, Examine thyself ; 
take heed of Satan's flattery ; dangers of neglect ; 
nettles and thorns will arise and scratch thee ; God 
will put a sting into them ; Christ wiU deny you.... 540 

Use Second, A use of terror and alarm 613 

Use Third, To those that desire to depart from 
iniquity ; bless God for grace in your heart ; be 

watchful ; he not ashamed of being singular 644 

Why do men name Christ that love not to depart 
from iniquity ; five reasons 647 

CHRISTIAN BEHAVIOUR : being the fruits of 
true Christianity ; teaching husbands, wives, parents, 
children, masters, and servants, how to walk so as 
to please God. 

Advertisement by the Editor 548 

The Author to the Reader. Those that are justified 
by grace, must justify that gi-ace before the world 

which justifies them before God 549 

' That they which have believed in God might be 
careful to maintain good works.' — Tit. iii. 7, 8. 

I. Good works flow from faith; there is no other sonrce; 
faith only represents things in their right colours ... 550 

II. Every true believer careful of good works, in doc- 
trine and in worship, in the family, in the church ; 
the husband, children, servants, wife, neighbours 653 

Sins which interfere with these duties ; covctous- 
ness, pride, nncleanness 666 

III. The believer must maintain good works 570 

IV. The best way of provoking to good worlts ; the 
fruitless must be disappointed ; the conclusion 570 





Advertisement by the Editor,, B15 

Beware of jirst sins ; sin a, bold and impudent 

beggar; the worm of hell; not to be mocked 575 

OF THE HOUSE OF GOD, with counsels and 
directions to the inhabitants thereof : A Poem. 

' Lord, I have loved the habitation of thy house.' 
— Ps. xxvi. 8. 

Advertisement by the Editor 577 

The church the house of God ; by whom built ; 
its beauty, conveniences, strength, and defence ; 

delicately situated 673 

Its inmates, and how they are received 679 

The governors of this house, and under officers.... 680 
Order and manner of the government ; punishment 

of what is amiss 583 

Care to restore runaways or backsliders 589 

* Turn again, sxuner, do not make a iovht; 
Come, the Lord Jesus will not cast thee out,' 

THE TABLE OF THE LORD ; comprising, I. 
His contession or faith, and reason of nis practice. 
II. Differences abodt water baftisu no bar to com- 
munion ; and III. Peaceable pbinciples and true. 

Advertisement by the Editor 591 

REASON OF MY PRACTICE ; or. With who, 
and who not, I can hold church-fellowship, or the 
communion of saints. Showing, by divers arguments, 
that though I dare not communicate with the openly 
profane, yet I can with those visible saints that differ 
about water baptism. 

Bunyan's Preface ; he had been imprisoned almost 
twelve years, and sentenced to be banished or hanged 
for not going to common prayer ; will persevere till 
the moss grows on his eyebrows, rather than violate 
his faith or conscience 593 

His belief in God, in the Trinity, a world to 
come, Christ the Saviour, God manifest in the flesh 691 

Of justification, election, calling, iaith, repentance, 
love, the Scriptures, magistrates 697 

A reason of my practice in worship 602 

A short application 615 

MUNION; being an answer to Messrs. Paul, Kif- 
fin, and D'Anvers' Reply to Mr. Bunyan's confession. 

Water baptism not an initiating ordinance 618 

Baptism of the Spirit the great baptism 621 

Water baptism is not regeneration ; Christ was 
not regenerated by it ; the want of it does not un- 
cbristianize us ; edification greater than water 
baptism; infant baptism a sin ; fourteen arguments 

answered 626 

Mr. H. Jesse's judgment 612 

A brief answer to the short Reply of Mr. D'Anvers 
and Mr. Paul to the Confession and Difiierences in 
judgment about baptism no bar to communion 618 

ON THE LOVE OF CHRIST: A short Poem 657 

whether in the church it is the duty of women 


to separate themselves, and worship without their 
Editor's Advertisement 658 

The dedication to godly women 669 

The case stated ; Mr. K.'s arguments for female 
prayer meetings ; Mr. Bunyan's answer, denying 
the right or propriety of such separate stated assem- 
bling for Divine worship 660 

Objections as to Miriam; Esther; Zee. xii. 11, 
13; Ac. xvi. 13; Mai. iii. 16 ; the 'two or three,' 
Mat. xviii. 20, considered and answered 666 

Six cautions; application 671 

a salve to cure that great want of knowledge which 
so much reigns both in young and old. Presented in 
a plain dialogue, fitted to the capacity of the weakest. 

' My people are destroyed for lack of knowledge.' 
—Ho. iv. 6. 
Advertisem£nt by the Editor 673 

Dedication to the Church of Christ in and about 
Bedford 675 

Objects of faith, or, what we must believe 676 

Confession of sin ; belief in the Word ; prayer ; 
self-denial; the conclusion GSl 

SEASONABLE COUNSEL; or. Advice to Sufferers, 

from 1 Pe. iv. 19. 
Advertisement by tlie Editor 691 

Bunyan's address to the Christian reader, showing 
that we need those bitter pills that make us wince 
and shuck 692 

' Wherefore let them that suffer according to 
the will of God commit the keeping of their soul 
to him in well-doing, as unto a faithful Creator.' — 
1 Pe. iv. 19. 

Peter writing to aflSicted believers, gives, I. A 
direction to a duty of absolute necessity. II. A 
description of the persons to whom this duty is 
directed. III. The good effect of following this 
blessed advice 

I. Inquire what is meant by ' the soul ;' how to be com- 
mitted to God. — 1. Persecution is intended to ruin 
the soul. — 2. Be not negligent. — 3. Persecution some- 
times so hot as to leave them notliing but a soul to 
care for.— 1. The devil and wicked men cannot touch 
the soul. — 6. Only safe in God's keeping. — 6. God is 
willing to keep our souls. — 7. God is able. — 8. The 
reason of the exhortation 695 

II. Who it is that are directed to commit their souls 
to God's keeping. — 1. They who suffer according to 
BIS will, his law ; what it is thus to suffer ; cautions 
and directions to sufferers 701 

Christians may suffer for righteousness ; the call 

to suffer 709 

The will of God means his deslgnment 722 

III. The good effect of committing the soul to God. — 

1. He is a creator. — 2. Faithful 727 

Some closing words ; Christ alone can save us from 
allurements, and in sore temptations ; will you bring 
your wife and children to beggary for religion ; he 
will make a way for escape ; he will support us in 
the blasts and battering storms that beat upon us ; 

the soul shall not be destroyed 733 

Uses — 1. The people of God are sufferers for their 
religion. — 2. Seek grace to prepare for suffering, — 
3. Religion is none the worse for the world's coarso 
entertainment. — 1. Suffering for religion a token of 
God's love. — 6. Take it with meekness. — 6. God i» 
all-sufficient. — 7. The grave the only bound of suffer- 
ing. — 8. If the enemy wrap thee in a bear's skin, and 
set the dogs at thee, no marvel. — 9. Study to be 

quiet 7.36 

Seven considerations for an unquiet professor 738 



Advertisement hy the Editor .' 742 

' Endeavouring to keep the unity of tlie Spirit in 
the bond of peace.' — Ed. iv. 3 743 


' WMcli were bom, not of blood, nor of the will of 
the fleshy nor of the will of man, but of God.' — 
Jn. i. 13. 

The text explained ; not of blood, nor of the will 
of the flesh 755 

The doctrine ; they are born to see and believe ; 
before birth they are in darkness ; the signs of life ; 
new-born babe must be fed, comforted ; has its father's 
likeness; trained up ; dependence upon its father... 756 

The application ; am I born of God ? risen with 
Christ ? if so, live lovingly with your brethren; gird 
up the loins of your mind ; be obedient to the holy 
God whom you hope is your Father 757 


iLAJlK /.v. *?, 4iV 




Zed. ix. U;J«[a.t. xr. 28 ; Heb. x. 5, 10, 12. 


-■-■ ■*?»>.■,.■ 


jomr XIX 3 b *u 


Fs.XCII.2. LCorXW. 16. 



Psalm II. 10, 


WW^ - ^ -'-Air. 












Ij il J 





f V,:<Of I 



[^«;:;r:£i]ini6« eI« 


Mi\m .Jissupi'fvti^siM^ "PKucIjaJ. 

Oriwa'bTE'* J](it thnna oltotctLtalMiiniei; 







Tms Treatise is one of tTiose ten distinct -works, 
which the author had prepared for the press, when 
he was so suddenly summoned to the Celestial City. 
Well did his friends in the ministry, Ehenezer 
Chandler and John Wilson, call it ' an excellent 
manuscript, calculated to assist the Christian that 
would grow in grace, and to win others over to 
Jesus Christ.' 

It was first puhlished, witli a selection of Bun- 
yan's Works in a folio volume, in 1692, about four 
years after the author's decease; and although it 
is a treatise exhibiting very deep research and 
calculated for extensive usefulness, it does not ap- 
pear ever to have been published as a separate 
volume. Like all other of his works, it is original; 
no one before him treated this subject with such 
profound depth of thought, nor with such clear 
Christian philosophy. 

The revered John Bunyan proves in this, as in 
all other of his works, that he was a real and not 
a pretended descendant from the apostles, — he 
breathes their spirit — ^he knew his Master's work, 
and faithfully discharged his solemn requirements. 
His object was as pure as it was apparent; to 
preach not himself, but Christ Jesus his Lord. 
One desire appears to have influenced him in 
writing aU his works — that of shrinking back and 
hiding himself behind his Master, while exhibiting 
the unsearchable. Divine, eternal riches of His 

This treatise is admirably adapted to warn the 
thoughtless — ^break the stony heart — convince the 
wavering — cherish the young inquirer — strengthen 
the saint in his pilgrimage, and arm him for the 
good fight of faith — and comfort the dejected, 
doubting, despairing Christian. It abounds with 
ardent sympathy for the Ibroken-hearted, a cordial 
suited to every wounded conscience; while, at the 
same time, it thimders in awful judgment upon the 
impenitent and the hypocritical professor: won- 
ders of grace to God belong, for all these blessings 
form but a small part of the unsearchable riches. 

vol,. II. 

The reader should keep in his recollection, that 
this treatise was originally conceived for the pul- 
pit; and afterwards, probably with great additions, 
written for the press. This wUl account for the 
divisions and sub-divisions, intended to assist a 
hearer's memory; or to enable a ready writer, by 
taldng notes of each part, to digest prayerfully in 
private, what he had heard in the public ministry 
of the word, — a practice productive of great good 
to individuals, and by which families may be much 
profited while conversing upon the truths publicly 
taught in the church; instead of what Bunyan 
would have justly called, frothy conversation about 
the dress or appearances of their feUow-worshippers. 

This discourse has been published in every edi- 
tion of the works of our great author, hut, most 
strangely, the references to Scripture are omitted 
in all the editions since that of 1737. Bunyan 's 
anxiety at every step of this momentous inquiry 
is to shew a ' thus saith the Lord,' in proof of 
every assertion. In this treatise only, there are 
nearly fcwr himdred and forty distinct references 
to the holy oracles. These are all carefully re- 
stored, and have been collated with the standard 
text, for want of which some imperfections had 
crept in, even to the old editions; and where the 
author preferred the Genevan or Puritan version, 
it is shewn by a note at the foot of the page. 

To point out beauties in such a discourse, is to 
point to the whole treatise — it is all admirable; a 
solemn earnestness is found in every sentence; 
even where Bunyan modestly differs with many 
excellent divines, when treating upon the suficr- 
ings of the Saviour, between the period of his cru- 
cifixion and of his resurrection: this is worthy of 
our prayerful consideration; ever keeping in re- 
membrance those deeply impressive — those awfully 
triumphant words of our Lord, ' It is finished. ' 

The cathohc spirit, which so pervaded the mind 
of Bunyan, appears conspicuously in this discourse; 
and whatever bitter controversy this spirit occa- 
sioned liim, it ought to be impressed upon the heart 


of every Christian professor. It is a liberality 
•which shines more brightly, as reflected by one, 
whose religious education was drawn soldy from 
the pure fountain of truth — the holy oracles; and 
however unlettered he was, as to polite literature 
or the learned languages, his Christian liberality 
can no more be enlightened by the niggard spirit 
of learned sectarians, than the sun could be Ulu- 
minated by a rush-light. The iucLuiry was then, 
as, alas, it is too frequent now, Are there many 
that be saved? forgetful of the Saviour's answer 
and just rebuke. What is that to thee, follow thou 
me, seek thine own salvation. The inquiry is pur- 
sued a step farther, ' Can those who differ with me 
be saved?' Hear the reply of one so honest and 
so fully embued with the Scriptures, into the truths 
of which his spirit had been baptized, ' A man, 
through unbelief, may think that Christ has no 
love to him; and yet Christ may love him, with a 
love that passeth knowledge. But when men, in 
the common course of their profession, will be al- 
ways terminating here, that they know how, and 
how far, Christ can love; and will thence be bold 
to conclude of their o^vn safety, and of the loss and 
ruin of all that are not in the same notions, opinions, 
Jormalibies, or judgment, as they. This is the worst 
[pride] and greatest of all [delusions]. The text, 
therefore, to rectify those false and erroneous con- 
clusions, says, [the love of Christ] is a love that 
passeth knowledge. ' Page 33. 

Throughout the whole, there is a continued ef- 
fort to comfort the sincere, but doubting, Christian. 
' Does Satan suggest that God will not hear yom- 
Btammering and chattering prayers? Does Satan 
suggest that thy trials, and troubles, and afflictions, 
are so many that you shall never get beyond them? 
— relief is at hand, for Christ loves thee with.a love 
that passeth knowledge. This is a weapon that 
will baffle the devil, when all other weapons fail. * 

Page 33, 34. 

The practical application of these soul-encourag- 

ing truths is, ' To walk in love — filled with all the 
fulness of God.' Bunyan has, in enforcing this 
duty, a very remarkable expression, ' these are the 
men that sweeten the churches, and bring glory to 
God and to religion. Why should anything have 
my heart but God, but Christ ? He loves'me, he 
loves me with love that passeth knowledge, and I 
will love him. His love stripped him of all for 
my sake; Lord, let my love strip me of all for thy 
sake. I am a son of love, an object of love, a 
monument of love; of free love, of distinguishing 
love, of peculiar love, and of love that passeth 
knowledge: and why should not I walk in love — 
in love to God, in love to man, in holy love, in love 
unfeigned ? ' Page 39, 

And will our ministering elders bear with me in 
respectfully and affectionately commending to them 
John Bunyan, as an example of devotedness to his 
Master's service; of humble walking with God, 
of tender faithfulness to the souls of men, of holy 
fervour ? Under such a course of sermons as this 
treatise would make, how attentively would our 
children listen with reverence to the voice of truth, 
and with a Divine blessing our earthen vessels 
would be replenished with heavenly treasure. It 
is delightful to read the testimony of Bunyan 's 
ministerial friends, of various denominations, when' 
recording his extensive usefulness. His works do 
follow him. And upon reading of them, we can- 
not wonder when we hear, that on a week-day 
morning, in the depth of winter, long before day- 
light, the inclemency of frost and snow was braved 
by crowded assemblies of hungry and thirsty souls, 
who eagerly listened to hear him proclaim ' The 
Saints' Knowledge of Christ's Love, or the un- 
searchable riches of Christ — which passeth know- 
ledge. ' 

May the effectual blessing of the Holy Spirit 
attend the reading, as it did the preaching, of 
these soul-saving truths. 

Haciuiki, Oct., 1813. GeO. OfFOB. 




III. 18, 19. 

The Apostle having, in the first chapter, treated 
of the doctrine of election, and in the second, of 
the reconciling of the Gentiles with the Jews to the 
Father, by his Son, through the preaching of the 

gospel; comes in the third chapter to shew that that 
also was, as that of election, determined before the 
world began. Now lest the afflictions that attend 
the gospel should, by its raging among these Bphe- 
sians, darken the glory of these things unto them; 
therefore he makes here a brief repetition and 
explanation, to the end they might be supported and 
made live above them. He also joins thereto a 
fervent prayer for them, that God would let them 
see in the spirit and faith, how they, by God and 



by Christ, are secured from the evil of the worst 
that might come upon them. ' For this cause I 
bow my knees unto the Father of our Lord Jesus 
Christ, of whom the whole family in heaven and 
earth is named; that he would grant you, accord- 
ing to the riches of his glory, to he strengthened 
with might by his Spirit in the inner man; that 
Christ may dwell in your hearts by faith; that ye, 
being rooted and grounded in love, may be able to 
comprehend with all saints, what is the breadth, 
and length, and depth, and height; and to know 
the love of Christ, which passeth knowledge,' &c. 
Knowing, that their deep understanding what good 
by these were reserved for them, they would never 
be discouraged, whatever troubles should attend 
their profession. 

Beeadth, and length, and depth, and height, are 
words that in themselves are both ambiguous, and 
to wonderment; ambiguous, because unexplained, 
and to wonderment, because they carry in them an 
unexpressible something; and thai something that 
which far out-goes all those things that can be 
found in this world. The Apostle here was under 
a spiritual surprize, for while meditating and writ- 
ing, he was caught: The strength and glory of the 
truths that he was endeavouring to fasten upon the 
people to whom he wrote, took him away into their 
glory, beyond what could to the fuU be uttered. 
Besides, many times things are thus expressed, on 
purpose to command attention, a stop and pause in 
the mind about them; and to divert, by their great- 
ness, the heart from the world, unto which they 
naturally are so inclined. Also, truths are often 
delivered to us, like wheat in full ears, to the end we 
should rub them out before we eat them, and take 
pains about them, before wehave the comfort of them. 

Breadth, length, depth, and height. In my 
attempting to open these words, I wUl give you, 
some that are of the same kind. And then show you. 
First, The reasons of them; and then also. Secondly, 
Something of their fulness. 

Those of the same kind, are used sometimes to 
shew us the power, force, and subtilty of the ene- 
mies of God's church, Dau. iv. 11. Kom. viu. 38, 39. But, 

[Sometimes] Most properly to shew us the infinite 
and unsearchable greatness of God, Job li. 7,8, 9. Eom. 

xi. 33. 

They are here to be taken in this second sense, 
that is, to suggest unto us the imsearchable and 
infinite greatness of God; who is a breadth, beyond 
all breadths; a lerigth, beyond all lengths; a, depth, 
beyond all depths; and a height, beyond all heights, 
and that in all his attributes: He is an eternal 
being, an everlasting bemg, and in that respect he is 
beyond all measures, whether they be of breadth, 
or length, or depth, or height. In all his attri- 
butes he is beyond all measure: whether you 
measure by words, by thoughts, or by the most 

enlarged and exquisite apprehension; His greatness 
is imsearchable; His judgments are unsearchable; 
Joii T. 9. He is infinite in wisdom. '0! the depth 
of the riches both of the wisdom and knowledge of 
God! ' Roin.xi.33. 'If I speak of strength, lo, he is 
strong;' Job ix. 19. yea, 'the thunder of his power who 
can imderstand?' JobxxTiW. 'There is none holy 
as the Lord: ' 1 Sa. u. 2. ' and his mercy is from ever- 
lasting to everlasting, upon them that fear him.' 
Ps. ciu. 17. The greatness of God, of the God and 
Father of our Lord Jesus Christ, is that, if rightly 
considered, which will support the spirits of those 
of his people that are frighted with the greatness 
of their adversaries. For here is a greatness 
against a greatness. Pharaoh was great, but God 
more great, more great in power, more great in 
wisdom, more great every way for the help of his 
people ; wherein they dealt prbudly, he was above 
them. These words therefore take in for this 
people, the great God who in his immensity and 
infinite greatness is beyond all beings. But, to 

FmsT, to the reason of the words. They are 
made use of to shew to the Ephesians, that God 
with what he is in himself, and with what he hath 
in his power, is all for the use and profit of the 
believers. Else no great matter is held out to 
them thereby. ' But this God is our God ! ' there 
is the comfort: For this cause therefore he pre- 
senteth them with this description of him. To 
wit, by breadth, and length, and depth, and height: 
As who should say, the High God is yours; the 
God that fills heaven and earth is yours; the God 
whom the heaven of heavens cannot contain, is 
yours; yea, the God whose works are wonderful, 
and whose ways are past finding out, is yours. 
Consider therefore the greatness that is for you, 
that taketh part with you, and that will always 
come in for your help against them that contend 
with you. It is my support, it is my relief; it [is] 
my comfort in all my tribulations, and I would 
have it yours, and so it will when we live in the 
lively faith thereof. Nor should we admit of dis- 
trust in this matter from the consideration of our 
own unworthiness, either taken from the finiteness 
of our state, or the foulness of our ways. Ps.xW. 
For now, though God's attributes, several of them 
in their own nature, are set against sin and sinners; 
yea, were we righteous, are so high that needs 
they must look over us, for 'tis to him a conde- 
scension to behold things in heaven : How much 
more then to open his eyes upon such as we: yet 
by the passion of Jesus Christ, they harmoniously 
agree in the salvation of our souls. Hence God is 
said to he love, iJo.iv. God is love; miglit some 
say, and justice too: but his justice is turned with 
wisdom, power, holiness and truth, to love; yea, 
to love those that be found in his Sou; forasmuch 


as there is nothing fault-worthy in his righteous- 
ness which is put upon us. So then, as there is in 
God's nature a length, and breadth, and depth, and 
lieigM, that is heyond all that we can think: So we 
should conclude that all this is love to us, for 
Christ's sake; and then dilate with it thus in our 
minds, and enlarge it thus in our meditations; say- 
ing still to our low and trembling spirits: 'It is 
high as heaven; what canst thou do? deeper than 
hell; what canst thou know? the measure thereof 
is longer than the earth, and *hroader than the sea. ' 
Job xi. 8, 9. But we wOl.pass generals, and more par- 
ticularly speak 

Secondly, something of their fulness, as they are 
fitted to suit and answer to the whole state and 
condition of a christian in this life. The words are 
boundless ; wehave here abreadth, a length, a depth, 
and height made mention of; but wheA breadth, 
what length, what depth, what height is not so 
much as hinted. It is therefore infiniteness sug- 
gested to us, and that has engaged for us. For 
the Apostle conjoins therewith, And to hnow the 
love of ChriM, which passeth knowledge. Thus- 
therefore it suits and answers a Christian's con- 
dition, while in this world, let that be what it wiU. 
If his afflictions be broad, here is a breadth; if 
they be long, here is a length; and if they be deep, 
here is a depth; and if they he high, here is a 
height. And I will say, there is nothing that '■ 
more helpful, succouring, or comfortable to a chris- 
tian while in a state of trial and temptation, than to 
know that there is a breadth to answer a breadth, a 
length to answer a length, a depth to answer a depth, 
and a height to answer a height. Wherefore this 
is it that the Apostle prayeth for, namely, that the 
Ephesians might have understanding in these 
things, ' That ye may know what is the breadth, and 
length, and depth, and height.' 

Of the largeness of the Apostle's heart in pray- 
ing for this people, to wit, ' That they might be 
able to comprehend with aU saints, what,' he. of 
that we shaU speak afterwards. 

But first, to speak to these four expressions, 
breadth, length, depth, and height. 

Fii-sl, What is the ereadth. This word is to 
shew, that God is all over, everywhere, spreading 
of his wings, stretching out his goodness to the id- 
most hounds, for the good of those that are his 

people. Be. xxiii. 11, 12. Ge. xlix. 26. 

In the sin of his people there is a breadth; a 
breadth that spreadeth over all, wheresoever a man 
shall look. The sin of the saints is a spreading 
leprosy. Le.iriii.i3. Sin is a scab that spreadeth; it 
is a spreading plague; it knows no bounds: Le. xiii. 

* In the first edition of tliis treatise, which was published 
four years after Banyan's death, this is quoted ' deeper than 
the sea,' probably a typographical error. It is afterwards 
quoted correctly. — Ed. 

8, and 67. Or, as David saith, 'I have seen the wicked 
spreading himself.' Ps.xxxriLSS. Hence it is com- 
pared to a cloud, to a thick cloud, that covereth or 
spreadeth over the face of all the sky. Wherefore 
here is a breadth called for, a breadth that can 
cover all, or else what is done is to no purpose. 
Therefore to answer this, here we have a breadth, 
a spreading breadth; 'I spread my skirt over thee:' 
But how far? Even so far as to cover all. 'I 
spread my skirt over thee, and covered thy naked- 
ness.' Eze.xvi. 8. Here now is a breadth according 
to the spreading nature of the sin of this wretched 
one; yea, a .super-abounding spreading; a spread- 
ing beyond; a spreading to cover. 'Blessed is he 
whose sin is covered,' Ps. xxxii. i. whose spreading sin 
is covered by the mercy of God through Christ. 
Eo. iv. 4-7. • This is the spreading cloud, whose spread- 
ings none can understand. Job xxxvi. 39. ' He spread 
a cloud for a covering, and fire t^ give light in the 
night.' Ps. cv. 39. 

This breadth that is in God, it also overmatch- 
eth that spreading and overspreading rage of men, 
that is sometimes as if it would swallow up the 
whole church of God. You read of the rage of 
the king of Assyiia, that there was a breadth in it, 
an overflowing breadth, to the filling of ' the breadth 
of thy land, Immanuel.' is. Tiii. 8. But what fol- 
lows? 'Associate yourselves, ye people, (ye 
Assyrians) and ye shall be broken in pieces; and 
give ear, all ye of far countries; gird yourselves 
and ye shall be broken in pieces. Take counsel 
together, and it shall come to nought ; speak the 
word, and it shall not stand, for God is with us;' 
la. viii. 8-10. God wiU over-match and go beyond yon. 

Wherefore this word, breadth, and what is the 
breadth: It is here expressed on purpose to suc- 
cour and relieve, or to shew what advantage, for 
support, the knowledge of the overspreading grace 
of God by Christ yieldeth imto those that "have it, 
let their trials be what they wiU. Alas! the sin 
of God's children seemeth sometimes to overspread 
not only their flesh, and the face of their souls, but 
the whole face of heaven. And what shall he do 
now, that is a stranger to this breadth, made men- 
tion of in the text ? Why he must despair, lie 
down and die, and shut up his heart against all 
comfort, unless he, with his feUow-christians, can, 
at least, apprehend what is this breadth, or the 
breadth of mercy intended in this place. There- 
fore Paul for the support of the Ephesians, prays, 
that they may know 'what is the breadth.' 

This largeness of the heart and mercy of God 
towards his people, is also signified by the spread- 
ing out of his hand to us in the invitations of the 
gospel. 'I said,' saith he, 'Behold me, behold 
me, - - I have spread out my hands all the 
day unto a rebellious people, - - - to a people 
that provoketh me continually. ' is. ix?. i-s. 


I have spread out my hands, that is, opened my 
arms as a mother affectionately doth, when she 
stoopeth to her child in the warm workings of her 
bowels, and claspeth it up iu them, and kisseth, 
and putteth it into her bosom. 

For, by spreading out the hands or arms to em- 
brace, is shewed the breadth or largeness of God's 
affections; as by our spreading out our hands in 
prayer, is signified the great sense that we have 
of the spreading nature of our sins, and of the 
great desires that are in us, that God would be 
merciful to us. Eir. ix. 6-7, &c. 

This word also answereth to, or may fitly be set 
against the wiles and temptations of the devil, who 
is that great and dogged Leviathan, that spreadeth 
his ' shai-p-pointed things upon the mire:' JobxU. so. 
For, be the spreading nature of our corruptions 
never so broad, he will find sharp-pointed things 
enough to stick iij the mire of them, for our afflic- 
tion. These shar^^-pointed things are those that 
in another place are called 'fiery darts,' Ep. Tii6. 
and he has abundance of them, with which he can 
and will sorely prick and-wound our spirits : Yea, 
80 sharp some have found these things to their 
souls, that they have pierced beyond expression. 
' When, ' said Job, ' I say, my bed shall comfort 
me, my couch shall ease my complaint; then thou 
Ecarest me with dreams, and terriflest me through 
visions; so that my soul chooseth strangling, and 
death rather than my life.' Job viL 13-15. But now, 
answerable to the spreading of these sharp-pointed 
things, there is a super-abounding breadth in the 
sovereign grace of God, the which whoso seeth and 
imderstandeth, as the Apostle doth pray we should, 
is presently helped: for he seeth that this grace 
spreadeth itself, and is broader than can be, either 
our mire, or the sharp-pointed things that he spread- 
eth thereupon for our vexation and affliction: ' It is 
broader than the sea. ' Job ri, 9. 

This therefore should be that upon which those 
that see the spreading nature of sin, and the leprosy 
and contagion thereof, shoiUd meditate, to wit. The 
broadness of the grace and mercy of God in Christ. 
This will poise and stay the soul; this will relieve 
and support the soul in and under those many mis- 
giving and desponding thoughts imto which we are 
subject when afflicted with the apprehensions of 
sin, and the abounding nature of it. 

Shall another man pray for this, one that knew 
the goodness and benefit of it, and shall not I me- 
ditate upon it ? and shall not I exercise my mind 
about it ? Yes surely, for it is my duty, it is my 
privilege and mercy so to do. Let this therefore, 
when thou seest the spreading nature of thy sin be 
a memento to thee, to the end thou may'st not sink 
and die in thy soul. 

Secondly, What is the breadth and length. As 
tliero is a breadth in this mercy and grace of God 

by Christ, so there is a length therein, and this 
length is as large as the breadth, and as much suit- 
ing the condition of the child of God, as the other 
is. For, though sin sometimes is most afflicting to 
the conscience, while the soul beholdeth the over- 
spreading nature of it, yet here it stoppeth not, 
but oft-times through the power and prevalency of 
it, the soul is driven with it, as a ship by a mighty 
tempest, or as a rolling thing before the whirlwind: 
driven, I say, from God, and from all hopes of his 
mercy, as far as the east is froA the west, or as 
the ends of the world are asunder. Hence it is 
supposed by the prophet, that for and by sin they 
may be driven from God to the utmost part of 
heaven; De. ixx. i. and that is a sad thing, a sad thing, 
I say, to a gracious man. ' Why, ' saith the pro- 
phet to God, 'Art thou so far from helping vnejand 
from the words of my roaring?' Pa. xiii. i. Some- 
times a man, yea, a man of God, is, as he appre- 
hends, so far off from God, that he can neither hdp 
him, nor Jimr him, and this is a dismal state. ' And 
thou hast removed my soul,' said the church, 'far 
off from peace: I forgat prosperity.' La. m. 17. This 
is the state sometimes of the godly, and that not 
only with reference to their being removed by per- 
secutors, from the appointments and gospel-seasons, 
which are their delight, and the desire of their eyes; 
but also with reference to their faith and hope in 
^heir God. They think themselves beyond the 
reach of his mercy. Wherefore in answer to this 
conceit it is, that the Lord asketh, saying, 'Is my 
hand shortened at all that it cannot redeem? ' Is. 1. 2. 
And again, 'Behold, the Lord's hand is not short- 
ened, that it cannot save; neither his ear heavy, 
that it cannot hear. ' Is. lix. 1. Wherefore he saith 
again, ' If any of them be driven out unto the out- 
most parts of heaven, from thence will the Lord 
thy God gather thee, and from thence will he fetch 
thee.' De. XXX. 4. God has a long arm, and he can 
reach a great way further than we can conceive he 
can : Ke. i. 9. When we think his mercy is dean gone, 
and that ourselves are free among the dead, and of 
the number that he remembereth no more, then 
he can reach us, and cause that again we stand be- 
fore him. He could reach Jonah, tho' in the belly 
of heU; Jon. a. and reach thee, even then, when thou 
thinkest thy way is hid from the Lord, and thy 
judgment passed over from thy God. There is a 
length to admiration, beyond apprehension or belief, 
in the arm of the strength of the Lord; and this is 
that which the Apostle intended by this word. 
Length; namely. To insinuate what a reach there 
is in the mercy of God, how far it can extend it- 
self. 'If I take the wings of the morning,' said 
David, 'amd dwell in the uttermost parts of the 
sea; even there shall thy hand lead me, and thy 
right hand shall hold me. ' I's. cxxxix. 9, lo. I will gather 
them from the east, and from tho west, and from 


the north, and from the south, saith he: That is, 
from the utmost corners. 

This therefore should encourage them that for 
the present cannot stand, hut that do fly before 
their guilt : Them that feel no help nor stay, but 
that go, as to their thinkihg, every day by the 
power of temptation, driven yet farther off from 
God, and from the hope of obtaining of his mercy 
to their salvation ; poor creature, I will not now 
ask thee how thou camest into this condition, or 
how long this has been thy state ; but I wiU say 
before thee, and I prithee hear me, the length of 
the saving arm of Ood ! As yet thou art within 
the reach thereof; do not thou go about to measure 
arms with God, as some good men are apt to do : 
I mean, do not thou conclude, that because thou 
canst not reach God by thy short stump, therefore 
he cannot reach thee with his long arm. Look 
again, ' Hast thou an arm like God, ' Job xl. 9, an arm 
like his for length and strength? It becomes thee, 
when thou canst not perceive that God is within 
the reach of tJiy arm, then to believe that thou art 
within the reach of his; for it is long, and none 
knows how long. 

Again, is there such a length ? such a length in 
the arm of the Lord, that he can reach those that 
are gone away, as far as they could? then this 
should encourage us to pray, and hope for the sal- 
vation of any one of our backslidden relations, that 
God would reach out his arm after them: Saying, 
' Awake, - arm of the Lord, - art thou not 
it that hath cut Rahab, and wounded the dragon? 
Art thou not it which hath dried the sea, the wa- 
ters of the great deep, that hath made the depths 
of the sea a way for the ransomed to pass over ? ' 
Is. li. 9, 10. Awake, arm of the Lord, and be 
stretched out as far as to where my poor husband 
is, where my poor child, or to where my poor back- 
slidden wife or dear relation is, and lay hold, fast 
hold ; they are gone from thee, but, 0' thou the 
hope of Israel, fetch them again, and let them 
stand before thee. I say, here is in this word 
Length matter of encouragement for us thus to 
pray; for if the length of the reach of mercy is so 
great,, and if also this length is for the benefit of 
those that may be gone' off /ar from God, (for they 
at present have no need thereof that are near) then 
improve this advantage at the throne of grace for 
such, that they may come to God again. 

Thirdly, As there is a breadth and length here, 
so there is a Depth. What is the breadth, and 
length, and depth? And this depth is also put in 
here, on purpose to help us under a trial that is 
diverse from the two former. I told you, that by 
the breadth the apostle insinuates a remedy and 
succour to us, when we see our corruptions spread 
like a leprosy ; and by length he woidd shew us, 
that when sin has driven God's elect to the far- 

thest distance from him, yet his arm is long enough 
to reach them, and fetch them back again. 

But, I say, as we have here a breadth, and a 
length, so we have also a depth. That ye may 
know what is the Depth. Christians have some- 
times their sinking fits, and are as if they were 
always descending : or as Heman says, ' counted 
with them that go down into the pit. ' Ps. kxxviii. 4. 
Now guilt ia not to such so much a wind and a 
tempest, as a load and burthen. The devU, and 
sin, and the ewse of the law, and death, are gotten 
upon the shoulders of this poor man, and are 
treading of him down, that he may sink into, and 
be swallowed up of his miry place. 

• I sink,' says David, 'in deep mire, where iAerg 
is no standing. I am come into deep waters^ 
where the floods overflow me. ' Vs. kix. 2. Yea, there 
is nothing more common among the saints of old, 
than this complaint : ' Let neither the water flood 
overflow me, neither let the deep swallow me up, 
neither let the pit shut her mouth upon me. ' Ps. 
ixix. 14, 15. Heman also saith, ' Thou hast laid me 
in the lowest pit, in darkness, in the deeps. Thy 
wrath lieth hard upon me, and thou hast afilicted 
me with aU thy waves.' Ps. tax™. 6, 7. Hence it is 
again that the Psalmist saya : ' Deep calleth unto 
deep, at the noise of thy Water spouts: all thy 
waves, and thy billows are gone over me. ' Ps. xlii. 7. 
Deep calleth unto deep: What's that? Why, it is 
expressed in the verse before: ' God,' says he, 
' My soul is cast down within me.' ' Down,' that 
is, deep into the jaws of distrust and fear. And, 
Lord, my soul in this depth of sorrow caHs for help 
to thy depth of mercy. For though I am sinking 
and going down, yet not so low, hut that thy 
mercy is yet underneath me : Do of thy compas- 
sions open those everlasting arms, De. xxxiii. 27, and 
catch him that has no help or stay in himself: 
For so it is with one that is falling into a well or 
a dungeon. 

Now mark, as there is in these texts, the sink- 
ing condition of the godly man set forth, of a man 
whom sin and Satan is treading down into the 
deep; so in our text which I am speaking to at 
this time, we have a depth that can more than 
counterpoise these deeps, set forth with a hearty 
prayer, that we may know it. And although the 
deeps, or depths of calamity into which the godly 
may fall, may be as deep as Hell, and methinka 
they should be no deeper: yet this is the comfort, 
and for the comfort of them of the godly that are 
thus a sinking : The mercy of God for them lies 
deeper. ' It is deeper than hell, what canst thou 
know?' Job xi. 8. And this is that which made Paul 
that he was not afraid of this depth, ' I am per- 
suaded,' saith he, ' that neither - height nor 
depth shall be able to separate us from the love 
of God, which is in Christ Jesus our Lord.' 


8».39. But of this lie could lay no means have 
been persuaded, had he not believed that mercy 
Ueth deeper for the godly to help them, than can 
all other depths be to destroy them : This is it at 
which he stands and wonders, saying, ' the depth 
of the riches both of the wisdom and knowledge 
of God,' that is to find out a way to save 
his people, notwithstanding all the deep contriv- 
ances that the enemy hath, and may invent to 
make us come short [of] home. 

This is also that, as I take it, which is wrapped 
up in the blessing, wherewith Jacob blessed his 
son Joseph. ' God shall bless thee,' saith he, 
' with blessings of heaven above, ' and with the 
' blessings of the deep that lieth \mder.' Ge.xiix.35. 
A blessing which he had ground to pronounce, as 
well from his observation of God's good dealing 
with Joseph, as in a spirit of prophecy : For he 
saw that he lived and was become a flourishing 
bough, by a wall, after that the archers had done 
their worst to him. Ge. xiii. 22—24. Moses also 
blesseth God for blessing of Joseph thus, and 
blessed his portion to him, as counting of it suffi- 
cient for his help in all afflictions. 'Blessed,' 
saith he, ' of the Lord, be his land, for the pre- 
cious things of heaven, for the dew, and for the 
deep that coucheth beneath. ' De. xxxiu. 13. 

I am not of belief that these blessings are con- 
fined to things temporal, or carnal, but to things 
spiritual and divine; and that they have most 
chiefly respect to soul, and eternal good. Now 
mark, he tells us here, that the blessings of the 
deep, do couch beneath. Couch, that is, he close, 
so as hardly to be discerned by him that wUlingly 
would see that himself is not below these arms 
that are beneath him. But that as I said, is hard 
to be discerned by him that thus is sinking, and 
that has as he now smartingly feels, aU God's 
waves, and his billows rolling over him. How- 
ever, whether he sees or not, for this blessing lieth 
couched; yet there it is, and there will be, though 
one should sink as deep as hell : And hence they 
are said to be ' everlasting arms ' that are ' under- 
neath :' De. xxxiii. 27. That is, arms that are long and 
strong, and that can reach to the bottom, and also 
beyond, of aU misery and distress, that Christians 
are subject to in this Ufe. Indeed mercy seems to 
be asleep, when we are sinking : for then we are 
as if all things were careless of us, but it is but as 
a lion coucliant, it will awake in time for our help. 
Pa. xliv. 22, 26; Mar. iv. 36—39. And forasmuch as this 
term is it, which is applicable to the hon in his 
den ; it may be to shew that as a lion, so will God 
at the fittest season, arise for the help and dehver- 
ance of a sinking people. Hence when he is said 
to address himself to the deUvering of his people, 
it is that he comes as a roaring lion. ' The Lord 
shall go forth as a mighty man, he shall stir up 

jealousy like a man of war ; he shall cry, yea, 
roar; he shall prevail against his enemies.' is. xiu. 
13. However here is a depth against the depth 
that's against us, let that depth be what it wiU. 
As let it be the depth of misery, the depth of mercy 
is sufficient. If it be the depth of hellish pohcy, 
the depth both of the wisdom and knowledge of 
God shall go beyond it, and prevail. 

This therefore is worthy of the consideration of 
all sinking souls; of the souls that feel themselves 
descending into the pit. There is such a thing as 
this experienced among the godly. Some como 
to them (when tempted) when you wiU, they will 
tell you, they have no ground to stand on, their 
feet have slipped, their foundation is removed, and 
they feel themselves sinking, as into a pit that has 
no bottom. Ps. xi. 3. They inwardly sink, not for 
want of something to reheve the body, but for 
want of some spiritual cordial to support the mind. 
'I went down to the bottoms of the mountains,' 
said Jonas, ' the earth with her bars was about 
me for ever; - . - my soul fainted within me.' 

Jonali ii. 6, 7. 

Now for such to consider that underneath them, 
even at the bottom there Heth a blessing, or that 
in this deep whereinto they are descending, there 
lieth a delivering mercy couching to catch them, 
and to save them from sinking for ever, this would 
be relief unto them, and help them to hope for 

Again, As this, were it well considered by tho 
sinking ones, would yield them stay and relief, so 
this is it by the virtue whereof, they that have 
been sinking heretofore, have been lifted up, and 
above their castings down again. There are of 
those that have been in the pit, now upon mount 
Sion, with the harps of God in their hands, and 
with the song of the Lamb in their mouths. But 
how is it that they are there ? why, David, by his 
own deliverance shews you the reason. ' For 
great is thy mercy towards me,' saith he, 'and 
thou hast delivered my soul from the lowest hell. ' 
Ps. ixxxTi. 13. And again, ' He brought me up also 
out of an horrible pit,' (a pit of noise, a pit wherein 
was the noise of devils, and of my heart answering 
them with distrust and fear) 'out of the miry 
clay,' (into which I did not only sink, but was by 
it held from getting up : but he brought me up) 
' and set my feet upon a rock, and established my 
goings. And he hath put a new song in my mouth, 
even praise to our God. ' Ps. xi. a, 3. 

But let me here give, if it may be, a timely 
caution to them that think they stand upon their 
feet. Give not way to falling because everlasting 
arms are underneath, take heed of that : God can 
let thee fall into mischief, he <;an let thee fall, and 
not help thee up. Tempt not God, lest he cast 
thee away indeed. I doubt there are many that 



have presumed upon this mercy, that thus do couch 
heneath, and have cast themselves down from 
their pinnacles into vanity, of a vain conceit that 
they shall be lifted up again : whom yet God will 
leave to die there, because their fall was rather of 
vnllfidness, than weakness, and of stubborness, and 
desperate resolutions, than for want of means and 
helps to preserve them from it. 

Fourthly, As there is a breadth, and length, and 
depth, in this mercy and grace of God through 
Christ towards his people: So there is also a 
HEIGHT, 'That ye may comprehend with all saints, 
what is the breadth and length, and depth, and 
HEIGHT.' There are things that are high, as well as 
things that are low; things that are ahove us, as 
well as things that are vmder, that are distressing 
to God's people. It is said when Noah was a 
preacher of righteousness, there were giamts in the 
earth in those days. Ge. yi. 4. And these, as I con- 
ceive, were some of the heights that were set 
against Noah^ yea, they were the very dads and 
fathers of all that monstrous brood that followed 
in the world in that day. Of this sort were they 
who so frighted, and terrified Israel, when they 
were to go to inherit the land of promise. The 
men that were taM as the cedars, and strong as the 
oaks, frighted them : they were in their own sight, 
when compared with these high ones, but as grass- 
hoppers. This therefore was their discouragement. 

Nu. xiii. 31—33, and De. ii. 10, and ix. 3. 

Besides, together with these, they had high 
waRs, walls as high as heaven; and these walls 
were of purpose to keep Israel out of his posses- 
sion. See how it is expressed: The people is 
greater and taller than we, the cities are great and 
walled up to heaven : and moreover, we have seen 
the sons of the Anakims there. De. i. 28. One of 
these, to wit, Goliah by name, how did he fright 
the children of Israel in the days of Saul ! How 
did the appearance of him, make them scuttle to- 
gether on heaps before him. iSa.xviL By these 
giamts, and by these high waUs, God's children to 
this day are sorely distressed, because they stand m 
the cross ways to cut off Israel from his possession. 

But now to support us against all these, and to 
encourage us to take heart notwithstanding all 
these things; there is for us, a height in God. 
He hath made his Son higher than the kings of 
the earth : Ps. btxxix. 26. 28. His word also is settled 
for ever in heaven, and therefore must needs be 
higher than their waUs : Pa. cxix. 89. He also saith 
in another place, ' If thou seest tlie oppression of the 
poor, and violent perverting of judgment and jus- 
tice in a province, marvel not at the matter ; for 
he that is higher than the highest, regardeth, and 
tJiere be higher than they.' Ec. v. 8. 'Twas this that 
made Paul, that he feared not the height: not 
things present, nor things to come. Bo. vUL 39. 

But again. As there are these things standing, 
or lying in our way : So there are another sort of 
heights that are more mischievous than these: 
And they are the fallen angels. These are called 
spiritual wickedness, or wicked spirits, in high 
places : Eph. «. is. For God has suffered them for a 
time to take to themselves principahty and power, 
and so they are become the rulers of the darkness 
of this world. By these we are tempted, sifted, 
threatened, opposed, undermined: also by these 
there are snares, pits, holes, and what not made 
and laid for us, if peradventure by something we 
may be destroyed. Yea, and we should most 
certainly be so, were it not for the rock that is 
higher than they. 'But he that cometh from hea- 
ven is above all ! ' Jn. iii. 31. These are they that 
our king has taken captive, and hath rid (in his 
chariots of salvation) in triumph over their necks. 
These are they, together with all others, whose 
most devilish designs he can wield, and turn and 
make work together for his ransomed's advantage, 
Ko. viii. 38. There is a height, an infinitely over- 
topping height in the mercy and goodness of God 
for us, against them. 

There are heights also that build up themselves 
in us, which are not but to be taken notice of: Yea, 
there are a many of them, and they place them- 
selves directly so, that if possible they may keep 
the saving knowledge of God out of our hearts. 
These high things therefore are said to exalt them- 
selves against the knowledge of God : 2 Cor. x. 5; and 
do ofttimes more plague, afflict, and frighten 
Christian men and women, than any thing besides. 
It is from these that our faith and spiritual under- 
standing of God and his Christ is opposed and 
contradicted, and from these also that we are so 
inclinable to swerve from right doctrine into 
destructive opinions. 'Tis from these that we are 
so easily persuaded to call into question our former 
experience of the goodness of God towards us, and 
from these that our minds are so often clouded and 
darkened that we cannot see afar off. These 
would betray us into the hands of fallen angels, 
and men, nor should we by any means help of" 
deliver ourselves, were it not for one that is higheris; 
These are the dark mountains at which om* feet 
would certainly stumble, and upon which we should 
fall, were it not for one who can leap and skip over 
these mountains of division, and come in to us. 

Song ii. 8 md 17. 

Further, There is a height also that is obvious 
to our senses, the which when it is dealt withal by 
OTir corrupted reason, proves a great shaking to 
our mind, and that is the height, and exceeding 
distance that heaven is off of us, and we off it. 
'Is not God in the height of heaven? and behold 
the height of the stars, how high they are?' 
jobxxiLi2. Hence heaven is called the place fur 



'height, Pr. XXV. 3. Also when Ahaz is bid to ask 
with reference to heaven, he is bid to ask it, In 
the height, the height above. la. tu. ii. Now saith 
reason, how shall I come thither? especially when 
a good man is at his furthest distance therefrom : 
which is, when he is in the grave. Now I say, 
every height is a difficulty to him that is loaden 
with a burden, especially the heaven of heavens, 
where God is, and where is the resting-place of 
his, to them that are oppressed with the guilt of 
sin. And besides, the dispensation which hap- 
peneth to us last, to wit, death, as I said before, 
makes this heaven, in my thoughts while I Hve so 
much the more unaccessible. Christ indeed could 
mount up, Ac i. 9, but Tne, poor me, how shall I get 
thither? Elias indeed had a chariot sent bim to 
ride in thither, and went up by it into that holy 
place: 2Ki.ii.n. but I, poor I, how shall I get 
thither? Enoch is there, because God took him, 
Ge. T. M: but as for me, how shall I get thither? 
Thus some have moumingly said. And although 
distrust of the power of God, as to the accomplish- 
ing of this thing, is by no means to be smiled 
upon, yet methinks the unconcemedness of pro- 
fessors thereabout, doth argue that considering 
thoughts about that, are wanting. 

I know the answer is ready. Get Christ and go 
to heaven. But methinks the height of the place, 
and the glory of the state that we are to enjoy 
therein, should a little concern us, at least so as 
to make us wonder in our thinking, that the time 
is coming that we must mount up thither. And 
since there are so many heights between this place, 
between us, and that; it should make us admire 
at the heights of the grace and mercy of God, 
by which, means is provided to bring us thither. 
And I believe that this thing, this very thing, is 
included here by the Apostle when he prays for 
the Ephesians, that they might know the height. 

Methinks, How shall we get thither will stiU stick 
in my mind. ' I will ascend, ' says one, 'above the 
height of the clouds , I will be like the most High. ' 
Ia.3iiv.i4. And I, says another, will set my nest 
among the stars of heaven. Oh. i. Well, but what 
of all this ? If heaven has gates, and they shall 
be shut, how wilt thou go in thither ? Though 
such should climb up to heaven, from thence will 
God bring them down. Am. ix. 3. Still I say, there- 
fore, how shall we get in thither ? Why, for them 
that are godly, there is the power of God, the 
merits of Christ, the help of angels, and the testi- 
mony of a good conscience to bring them thither ; 
and he that has not the help of aU these, let him 
do what he can, shall never come thither. Not 
that all these go to the making up of the height 
that is intended in the text : for the height there, 
is what is in God through Christ to us alone. But 
the angels are the servants of God for that end : 


Lu. xvi. S3, md He. i. 14 and none with ill consciences, 
enter in thither, Ps. xv. i, and xxiv. 3, 4. What, 'know 
ye not that the unrighteous shall not inherit the 
kingdom of God? be not deceived,' icor. vi. 9. such 
have none inheritance in the kingdom of Christ and; 
of God, Ep. '. 5. 

This then should teach us that in God is at 
power that is able to subdue all things to himself. 
In the completing of many things, there seems to 
be an utter impossibility, as that a virgin should 
conceive in her womb, as a virgin, and bring a 
Son into the world ; that the body that is turned' 
into dust, should arise and ascend into the highest 
heaven. Ph. m. 31. These things with many more 
seem to be utterly impossible : but there is that 
which is called the power of God, by the which he 
is able to make all things bend to his wiU, and to 
make all obstructions give place to what he pleases. 
God is high above all things and can do whatever 
it pleaseth him. But since he can do so, why 
doth he suffer this, and that thing to appear, to 
act, and do so horribly repugnant to his word ? I 
answer, he admits of many things, to the end ha 
may shew his wrath, and make his power known; 
and that aU the world may see how he checks and 
overrules the most vile and unruly things, and can 
make them subservient to his holy will. And how 
would the hrea/Jih and the length, and the depth, 
and the height of the love and mercy of God in 
Christ to US-ward, be made to appear, so as in all 
things it doth, were there not admitted that there 
should be breadths, and lengths, and depths and 
heights, to oppose. Wherefore these oppositions 
are therefore suffered, that the greatness of the 
wisdom, the power, the mercy, and grace of God 
to us in Christ might appear and be made mani- 
fest unto us. 

This calls therefore upon christians, wisely to 
consider of the doings of their God. How many 
opposite breadths, and lengths, and depths, and 
heights did Israel meet with in their journey from 
Egypt to Canaan, and all to convince them of their 
own weakness, and also of the power of their God. 
And they that did wisely consider of his doings 
there, did reap the advantage thereof. Come, 
behold the works of the Lord towards me, may 
every christian say. He hath set a Saviour against 
sin; a heaven against a hell; hght against dark- 
ness ; good agamst evU, and the breadth, and length, 
and depth, and height of the grace that is in him- 
self, for my good, against all the power, and 
strength, and force, and subtUty, of every enemy. 

This also, as I hinted but just before, shews 
both the power of them that hate us, and the in- 
ability of us to resist. The power that is set 
against us none can crush, and break, but God : 
for it is the power of devils, of sin, of death, and 
hell. But we for our parts are crushed before tha 




moth : being a shadow, a vapour, and a wind that 
passes away. Jobiv. 19. Oh! how shovdd we, and 
how would we, were but our eyes awake, stand 
and wonder at the preservations, the deliverances, 
the salvations and benefits with which we are sur- 
rounded daUy : while so many mighty evils seek 
daily to swallow us up, as the grave. See how 
the golden psalm of David reads it. 'Be merciful 
unto me, God; for man would swallow me up; 
he fighting daily oppresseth me. Mine enemies 
would daily swallow wie up : for they be many that 
fight against me, thou most high. ' Ps. M. 1, 3. 
This is at the beginning of it. And he concludes 
it thus, ' Thou hast delivered my soul from death : 
wilt not thou deliver my feet from falling, that I may 
walk before God in the Hght of the living. ' ver. 13. 

By this also we see the reason why it is so im- 
possible for man or angel to persuade unbelievers 
to come in to, and close imth Christ ; why there is 
a breadth that they cannot get over, a length that 
they cannot get beyond, a depth that they cannot 
pass, and heighis that so hinder them of the pros- 
pect of glory, and the way thereto, that they can- 
not be allured thither. And that nothing can 
remove these; but those that are in God, and that 
are opposite thereto; even the breadth, and length, 
and depth and Jieight that is in the text expressed, 
is to all awakened men an imdoubted truth.* 

One item I would here give to him that loveth 
his own soul, and then we will pass on in pur- 
suance of what is to come. Since there is an 
height obvious to sense, and that that height must 
be overcome ere a man can enter into life eternal : 
let thy heart be careful that thou go the right way 
to overpass this height, that thou mayest not miss 
of the delectable plains, and the pleasures that are 
above. Now, there is nothing so high, as to over- 
top this height; but Jacob's ladder, and that can 
do it: that ladder, when the foot thereof doth 
stand upon the earth, reacheth with its top to the 
gate of heaven. This is the ladder by which 
angels ascend thither : and this is the ladder by 
which thou mayest ascend thither. 'And he 
dreamed, and behold a ladder set up on the earth, 
and the top of it reached to heaven : and behold 
the angels of God ascending and descending on it. ' 

Ge. xiviii. 12. 

This ladder is Jesus Christ, the son of man, as 
is clear by the evangelist John. Jn. i. 51. And in 
that it is said to stand upon the earth, that is to 
shew that he took hold of man who is of the earth, 

* How admirably does Bunyan bring home to the chris- 
tian's heart these solemn truths. The breadth and length and 
depth and height of our guilt and misery, requires a remedy 
beyond all human power. This can only be found in the love 
of God in Christ: this extends beyond all bounds. It is divine, 
unsearchable, eternal mercy, swallowing up all our miseries. 

and therein laid a foundation for his salvation : in 
that it is said the top reached up to heaven, that 
is to shew that the divine nature was joined to the 
human, and by that means he was every way made 
a Saviour complete. Now concerning this ladder, 
'tis said. Heaven was open where it stood, to shew 
that by him there is entrance into life : 'tis said 
also concerning this ladder, that the Lord stood 
there, at the top, above it : saying, ' I am the Lord 
God of Abraham,' Ge. xx™. is, to shew his hearty 
and willing reception of those that ascend the 
height of his sanctuary this way. All which 
Christ further explains by saying, ' I am the way, 
and the truth, and the life, no man cometh unto 
the father, but by me.' Ju. xiv.6. Look to thyself 
then, that thou do truly and after the right manner 
embrace this ladder, so will he draw thee up 
thither after him. Jn. xii. 32. AU the roimds of this 
ladder are sound and fitly placed, not one of them 
is set further than that by faith thou mayest 
ascend step by step unto, even until thou shalt 
come to the highest step thereof, from whence, or 
by which thou mayest step in at the celestial gate 
where thy soul desireth to dwell. 

Take my caution then, and be wary, no man 
can come thither but by him. Thither I say to 
be accepted : thither, there to dwell, and there to 
abide with joy for ever. 

'That ye - - may be able to comprehend Vr-ith 
all saints, what is the breadth, and length, and 
depth, and height ; and to know the love of Christ 
which passeth knowledge. ' 

Having thus spoke of the breadth, and length, 
and depth, and height, that is in God's mercy by 
Christ to US-ward ; we will now come more directly to 

The PRArER of the Apostle for these Epee- 

SIANS, with reference THEREUNTO ; to wit, that 
they might be able to comprehend with all saints 
what they are. And 

First, As to the ability that he prays for, to 
the end that they may be capable to do this thing. 

First, That ye may be able. The weakness that 
is here supposed to hinder their thus comprehend- 
ing, &c., did doubtless lie in their grace, as well 
.as their nature: for in both, with reference to 
them that are Christians, there is great disability, 
unless they be strengthened mightily by the Holy 
Ghost. Nature's abihty depends upon graces, and 
the ability of graces, depends upon the mighty 
help of the spirit of God. Hence as nature 
itself, where grace is not, sees nothing ; so nature 
by grace sees but weakly, if that grace is not 
strengthened with all might by the spirit of grace. 
The breadths, lengths, depths and heights here 
made mfsntion of, are mysteries, and in all their 
operations, do work wonderfully mysteriously i 
insomuch that many times, though they are all of 
them busily engaged for this and the other child 



of God, yet tliey tliemselves see nothing of them. 
As Christ said to Peter, ' What I do thou knowest 
not now;' Jn. xiii. 7; so may it be said to many where 
the grace and mercy of God in Christ is working : 
they do not know, they miderstand not what it is, 
nor what will be the end of such dispensations of 
God towards them. Wherefore they also say as 
Peter to Christ, 'Dost thou wash my feet? - - 
thou shalt never wash my feet;' Jn. xfli. 6— 8. Yea, 
and when some light to convince of this folly breaks 
m upon them, yet if it be not very distinct and 
clear; causing the person to know the true cause, 
nature, and end of God's doing of this or that, 
they swerve with Peter, as jnudi on the other side. 
Jn. xiii. 9, 10. They have not known my ways, and 
my methods with them in this world, were that 
that caused Israel always to err in their hearts, 
He. iii. 10. and lie cross to all, and each of these 
breadths, lengths, depths, and heights, whenever 
they were under the exercise of any of them in the 

And the reason is, as I said before, for that they 
are very mysterious in their workings. For they 
work by, upon, and against oppositions; for, and 
in order to the help and salvation of his people. 
Also (as was hinted a while since) that the power 
and glory of tMs breadth, and length, &c. of the 
mercy and grace of God, may the more shew its 
excellency and sufficiency as to our deliverance; 
we by hun seem quite to be deUvered up to the 
breadths, lengths, and depths, and heights that 
oppose, and that utterly seek our ruin : wherefore 
at such times, nothing of breadths, lengths, depths, 
or heights can be seen, save by those that are very 
well skilled in those mysterious methods of God, 
in his gracious actings towards his people. 'Who 
will bring me into the strong city,' and 'vnU not 
thou, God, which hadst cast us off? and thou, 

God, which didst not go out with our armies ? ' 
Ps.k.9.10. is a lesson too hard for every Christian 
man to say over believingly. And what was it that 
made Jonah say, when he was in the belly of hell, 
' Yet I will look again toward thy holy temple, ' 
Jonah ii. i. but the good skiU that he had in imder- 
Btanding of the mystery of these breadths, and 
lengths, and depths, and heights of God, and of 
the way of his working by them. Read the text 
at large. 'Thou hadst east me into the deep, in 
the midst of the seas, and the floods compassed me 
about. All thy billows and thy waves passed over 
me. Then I said, I am cast out of thy sight ; yet 

1 will look again toward thy holy temple. ' Jonah iLS,i. 

These, and such like sentences, are easily played 
with by a preacher, when in the pulpit, specially 
if he has a little of the notion of things, but of the 
difficulty and strait, that those are brought into, 
out of whose mouth such things, or words are 
extorted, by reason of the force of the labyrinths 

they are fallen into: of those they experience 
nothing, wherefore to those they are utterly 

He then that is able to comprehend with all 
saints what is the breadth, and length, and depth, 
and height; must be a good expositor oi providences, 
and must see the way, and the workings of God by 
them. Now there are providences of two sorts, 
seemingly good, and seemingly bad, and those do 
usually as Jacob did, when he blessed the sons of 
Joseph, cross hands; and lay the blessing where 
we would not. ' And when Joseph saw that his 
father laid his right hand upon the head of Ephraim, 
it displeased him. ' Ge. xlviii. 17. I say there are pro- 
vidences unto which we would have the blessings 
entailed, but they are not. And they are provi- 
dences that smile upon the flesh; to wit, such as 
cast into the lap, health, wealth, plenty, ease, 
friends, and abundance of this world's good: because 
these, [Manasseh, as his name doth signify,] have 
in them an aptness to make us forget our toil, our 
low estate, and from whence we were: Ge.xii. 51. but 
the great blessing is not in them. There are pro- 
vidences again, that take away from us whatever 
is desirable to the flesh; such is the sickness, losses, 
crosses, persecution and afBiction; and usually in 
these, though they make us *shuck whenever they 
come upon us, blessing coucheth, and is ready to 
help us. For God, as the name of Ephraim signi- 
fies, makes us 'fruitful in the land of our affliction.' 
Ge. jdL 52. He therefore, in blessing of his people, 
lays his hands across, guiding them wittingly, and 
laying the chiefest blessing on the head of Ephraim, 
or in that providence, that sanctifies affliction. 
Abel ! what, to the reason of Eve was he, in com- 
parison of Cain. Rachel called Benjamin the son 
of her Borrow: but Jacob knew how to give him a 
better name. Jabez also, though his 
mother so called him, because, as it seems, she 
brought him forth with more than ordinary sorrow, 
was yet more honourable, more godly, than his 
brethren. 1 Ch. iv. 9, 10. He that has sldU to judge of 
providences aright, has a great ability in him to 
comprehend with other saints, what is the breadth, 
and length, and depth, and height: but he that has 
not skill as to discerning of them, is but a child 
in his judgment in those high and mysterious 
things. And hence it is, that some shall suck 
honey out of that, at the which others tremble for 
fear it should poison them, I have often been made 
to say, ' Sorrow is better than laughter ; and the 
house of mourning better than the house of mirth. ' 
Ec. vu.s-5. And I have more often seen, that the 
afflicted are always the best sort of Christians. 
There is a man, never well, never prospering, never 

• S/iuci, a cun-aptioD of shrug, to express horror by motions 
of the body. 



but under afflictions, disappointments and sorrows: 
why this man, if he be a Christian, is one of the 
best of men. ' They that go down to the sea, - - 
that do business iu great waters, these see the 
works of the Lord, and his wonders in the deep.* 
Ps. cviL 23, 24. And it is from hence, for aught I 
know, that James admonishes the brother of high 
degree to rejoice in that he is made low. And he 
renders the reason of it, to wit, for that the fashion 
of the world perisheth, the rich man fadeth away 
in his way; hut the tempted, and he that endureth 
temptation is blessed. Ja. i. lo-is. Now, I know these 
things are not excellent in themselves, nor yet to 
be desired for any profit that they can yield, but 
God doth use by these, as by a tutor or instructor, 
to make known to them that are exercised with 
them, so much of himself as to make them under- 
stand that riches of his goodness that is seldom 
by other means broken up to the sons of men. 
And hence 'tis said, that the afterwards of affliction 
doth yield the peaceable fruits of righteousness 
unto them which are exercised thereby. He. xii. ii. 

The sum is, these breadths, and lengths, and 
depths, and heights of God, are to be discerned; 
and some that are good, do more, and some do less 
discern them, and how they are working, and put- 
ting forth themselves in every providence, in every 
change, in every turn of the wheel that passeth by 
us in this world. I do not question but that there 
are some that are alive that have been able to say, 
the days of affliction have been the best unto them; 
and that could, if it were lawful, pray that they 
might always be in affliction, if God would but do 
to them as he did when his hand was last upon 
them For by them he caused his light to shine: 
Or as Job has it, 'Thouhimtest me as a fierce Hon: 
and again thou shewest thyself marvellously upon 
me.' Job X. 16. See also the writing of Hezekiah, 
and read what profit he found in afflictions, is. x^tviu. 

But again, these breadths, lengths, depths, and 
heights, have in themselves naturally that glory, 
that cannot be so well discerned, or kept in view 
by weak eyes. He had need have an eye like an 
eagle, that can look upon the sun, that can look 
upon these great things, and not be stricken blind 
therewith. You see how Saul was served when he 
was going to Damascus: Ac.ix. But Stephen could 

* This is a very striking application of these words of David, 
which so fearfully describe the agitation of those who are 
exposed to a hurricane at sea. We too generally limit this 
passage to its literal sense. To Bunyau, who had passed 
through such a deep experience of the " terrors of the Lord," 
when he came out of tribulation and anguish, he must have 
richly enjoyed the solemn imagery of these words, depicting 
the inmost feehngs of his soul when in the horrible deeps of 
doubt and despair. But young Christians must not be dis- 
tressed because they have never experienced such tempests: 
thousands of vessels of mercy get to heaven, without meeting 
with hurricanes in their way. — Ed. 

stand and look up stedfastly into heaven; and thot 
too when with Jonas he was going into the deep. 
Ac vii. But I have done with this, and proceed. 

Second — That ye may he able to comprehend. Al- 
though apprehending is included in comprehending; 
yet to comprehend is more. To comprehend is to 
know a thing fully; or, to reach it all. But here 
we must distinguish, and say, that there is a com- 
prehending that is absolute, and a comprehending 
that is comparative. Of comprehending absolutely, 
or perfectly, we are not here to speak; for that the 
Apostle could not, in this place, as to the thing 
prayed for, desire: For it is utterly impossible per- 
fectly to know whatsoever is in the breadths, 
lengths, depths, and heights here spoken of. 
Whether you call then mercies, judgments, or the 
ways of God with men. ' How unsearchable are 
his judgments, and his ways past finding out ! ' 
Ko. xi. 33. Or, if you take them to signify his love, 
imto which you see I am inclined; why, that you 
read of in the same place, to be it ' which passes 
knowledge. ' Wherefore should the Apostle by this 
term, conclude, or insinuate, that what he calls 
here breadths, lengths, depths, or heights, might 
be fully, or perfectly understood and known, he 
would not only contradict other scriptures, but him- 
self, in one and the self same breath. Wherefore 
it must be understood comparatively ; that is, and 
that he says, with, or as much as others, as any, 
even with all saints. That ye may he able to com- 
prehend vnth all saints, what is the breadth, and 
length, amd depth, and height. I would ye were 
as able to understand, to know, and to find out 
these things, as ever any were ; and to know with 
the very best of saints. The hve of Christ, whidi 
passeth Immvledge. There are, as has before been 
hinted, degrees of knowledge of these things; some 
know more, some less; but the Apostle prays that 
these Ephesians might see, know, and understand 
as much thereof as the best, or as any under 

1. And this, in the first place, shews us the 
love of a minister of Jesus Christ. A minister's 
love to his flock is seen in his praying for tliem : 
wherefore Paul, commonly, by his epistles, either 
first or last, or both, gives the churches to under- 
stand. That he did often heartily pray to God 

for them: Eo. xvi. 20, 24 1 Co. xri 23. Ga.Ti.18. Ep. L 16. Phfl. L 4. And not Only 80, 
but also specifies the mercies, and blessings, and 
benefits which he earnestly begged for them of God. 

2Co. 3dii. 7. 2TlLi.ll. 

2. But, secondly. This implies that there are 
great benefits accrue to Christians by the com- 
prehending of these things: Yea, it implies that 
something very special is ministered to us by this 
knowledge of these; and here to touch upon a few 
of them. 



• (1.) He that shall arrive to some competeftt 
knowledge of these things, shall understand more 
thoroughly the greatness, the wisdom, the power, &e. 
of the God that is ahove. For by these expressions 
are the attributes of (Jod set forth unto us: And 
although I have discoursed of them hitherto under 
the notion of grace and mercy, yet it was not for 
that I concluded, they excluded the expressing of 
his other attributes, but because they all, as it 
were, turn into loving methods in the wheel of their 
heavenly motion towards the children of God. 
Hence it is said, 'God is love,' Un. iv. 16. ' God is 
light,' iJn. i. 6. God is what He is for His own 
^ory, and the good of them that fear Him. God! 
Why God in the breadth, length, depth, height, 
that is here intended, comprehends the whole 
world. Col. i. 17. The whole world is in him: for he 
is before, above, beyond, and round about all things. 
Hence it is said. The heavens for breadth, are but 
his span: That he gathereth the wind in his fists, 
Pr. XXX.4. measureth the waters in the hollow of his 
hand, weigheth the mountains in scales, and the 
hills in a balance, is. j1. 12. Yea, that ' all nations 
before him are as nothing, and they are counted to 
liim less than nothing, and vanity.' ver. 17. Hence 
we are said to live and move in him, Ac, xvii. 28. and 
that He is beyond all search. 

I will add one word more, notwithstanding there 
is such a revelation of Him in his word, in the book 
of creatures, and in the book of providences ; yet 
the scripture says, ' Lo, these are parts of his ways: 
but how little a portion is heard of him?' Job xxvi u. 
So great is God above all that we have read, heard, 
or seen of Him, either in the bible, in heaven, or 
earth, the sea, or what else is to be understood. 
But now. That a poor mortal, a limip of sinful flesh, 
or, as the scripture-phrase is, poor dust and ashes, 
should be in the favour, in the heart, and wrapped 
up in the compassions of sncH a God! ama- 
zing! astonishing consideration! And yet 
'This God is our God for ever and ever; and He 
win be our guide even unto death. ' Pa.xiviii 14. 

It is said of our God, ' That he humbleth him- 
self when he beholds things in heaven. ' How much 
more then when he openeth his eyes upon man; 
but most of all when he makes it, as one may say, 
liis business to visit him every morning, and to try 
him every moment, having set His heart upon him, 
being determined to set him also among his princes. 
' The Lord is high above all nations, and his glory 
above the heavens. Who is like imto the Lord our 
God, who dweHeth on high. Who humbleth himsdf 
to behold the things that aire in heaven, and in the 
earth ! He raiseth up the poor out of the dust, 
and lifteth the needy out of the dunghill; that he 
may set him with princes, eoen with the princes of 
his people. ' Pa. cxui. s-s. 

(2.) IF Ms God be om- God; or if our God be 

such a God, and could we but attain to that know- 
ledge of the breadth, and length, and depth, and 
height that is in him, as the Apostle here prays, 
and desires we may, we should never be afraid of 
anything we shall meet with, or that shall assault 
us in this world. The great God, the former of all 
things, taketh part with them that fear Him, and 
that engage themselves to walk in His ways, of 
love, and respect, they hear unto him; so that such 
may boldly say, ' The Lord is my helper, and I 
will not fear what man shall do unto me. ' He. xm. 6. 
Would it not be amazing, should you see a man 
encompassed with chariots and horses, and weapons 
for his defence, yet afraid of being sparrow blasted, 
or over-run by a grasshopper ! Why ' Jd & he that 
sitteth upon the circle of the earth, and' to whom 
'the inhabitants thereof are as gi-asshoppers:' 
i3. \\. 23. that is the God of the people that are lovers 
of Jesus Chi-ist; therefore we should not fear them. 
To fear man, is to forget God; and to be careless 
in a time of danger, is to forget God's ordinance. 
What is it then ? Why, let us fear God, and dili- 
gently keep his way, with what prudence and re- 
gard to our preservation, and also the preservation 
of what we have, we may : And if, we doing this, 
our God shall deliver us, and what we have, into 
the hands of them that hate us, let us laugh, be 
fearless and careless, not minding rum to do any- 
thing else but to stand up for Him against the 
workers of iniquity; fuUy concluding, that both we, 
and our enemies, are in the hand of him that loveth 
his people, and that will certainly render a reward 
to the wicked, after that he has sufficiently tried 
us by their means. ' The great God that formed 
all things, both rewardeth the fool, and rewardeth 
transgressors. ' Pr.* 

(3.) Another thing that the knowledge of what 
is prayed for of the Apostle, if we attain it, will 
minister to us, is, An holy /ear and reverence of 
this great God in our souls; both because he is great, 
and because he is wise and good. Je, x. 7. ' Who 
shall not fear thee, Lord, and glorify thy name ? ' 

Be. XV. 4. 

Greatness should beget fear, greatness should 
beget reverence : Now who so great as our God ; 
and so, who to be feared like him ! He also is 
wise, and will not be deceived by any. 'He will 
bring evil, and not call back his words, but will 
rise against the house of evil-doers, and against 

• How thantful should tee be, for the great spread of gospel 
light itt this country, since Bunyan's days. He for refusing 
to attend, what he considered, an unscriptural church; suffered 
ahove twelve years' incarceration in a miserable den; while all 
Ma friends were either imprisoned or plundered. It was a 
dreadful attempt to root out Christianity from this country; 
but was overruled to mate it take deeper root. How long 
will Antichrist still hold up his head in this country ? He 
has had some hard Iniocks of late. — En. 



the help of them that work iniquity, is. ixri. 3. Most 
men deal with God as if he were not wise; as if he 
either knew not the wickedness of their hearts and 
ways, or else knew not how to be even with them 
for it: When, alas! he is wise in heart, and 
mighty in power; and although he wOl not, without 
cause, afflict, yet he will not let wickedness go 
unpunished. This therefore should make us fear. 
He also is good, and this should make us serve 
him with fear. Oh ! that a great God should be 
a good God; a good God to an unworthy, to an 
undeserving, and to a people that continually do 
what they can to provoke the eyes of his glory ; 
this should make us tremble. He is fearful in ser- 
vice, fearful in praises. 

The breadth, and length, and deptjh, and height of 
his out-going towards the children of men, should 
also beget in us a very great fear and dread of his 
majesty. When the prophet saw the height of 
the wheels, he said they were dreadful, Eze. 1. 18. 
and cried out unto them, whed ! ch. x. 13. His judg- 
ments also are a great deep; Ps. Etxri. 6. nor is there 
any 'searching of his understanding.' Is. xl. S8. He 
can tell how to bring his whed upon us; and to 
make our table a snare, a trap, and a stumbling- 
block unto us. Is.viiL 14; andKo.xi. 8-10. He Can tell how 

to make his Son to us a rook of offence, and his 
gospel to be a savour of death unto death, unto us. 
2 Co. ii. 15, 16. He can tell howto choose delusions for 
us, Is. kvi. 4; 2 Th. iL 11,12. and to lead us forth with the 
workers of iniquity, Ps. mxt. 5. He can out-wit, and 
out-do us, and prevail against us for ever; Job xiv. 20. 
and therefore we should be afraid and fear before 
Him, for our good, and the good of ours for ever : 
Yea, it is for these purposes, with others, that the 
Apostle prayeth thus for this people : For the com- 
prehending of these things, do poise and keep the 
heart in an even course. This yields comfort ; this 
gives encouragement ; this begets fear and reve- 
rence in our hearts of God. 

(4.) This knowledge vriU make us willing that he 
should be our God; yea, will also make us abide 
by that willingness. Jacob said with a vow, ' If 
God wUl be with me, and will keep me in this way 
that I go, and will give me bread to eat, and rai- 
ment to put on, so that I come again to my 
father's house in peace ; then shall the Lord be 
my God: And this stone, which I have set for a 
pillar, shall be God's house : and of all that thou 
shalt give me 1 will surely give the tenth unto 
thee.' Ge.ixvm.20-X!. Thus he considered the great- 
ness of God, and from a supposition that he was 
what he had heard him, of his father, to be; he 
concluded to choose him for his God, and that he 
would worship him, and give him that honour that 
was due to him as God. How did the king of Ba- 
bylon set him above all gods, when but some spark- 
ling rays from him did light upon him; he calls 

him 'a God of gods,' Da.ii. 47. prefers him above all 
gods, charges aU people and nations that they do 
nothing amiss against him : Da. ffi. 28, S9. he calls him 
'the most high' God, the God ' thatliveth for ever;' 
and confesses, that he doth whatsoever he will in 
heaven and earth; and concludes with praising and 
extolling of him. Da. iv. We naturally love great- 
ness; and when the glorious beauty of the King 
of glory shall be manifest to us, and we shall be- 
hold it, we shall say as Joshua did; Let all men 
do as seems them good; but I, and my house will 
serve the Lord. Jos. mciv. 15. 

When the Apostle Paul sought to win the 
Athenians to him, he sets Him forth before them 
with such terms as bespeaks his greatness; calling 
of him (and that rightly) ' God that made the world, 
and all things: - - the Lord of heaven and earth; 
One that giveth to all life and breatb, and 
all things;' One that is nigh to every one; 'he in 
whom we live, and move, and have our being:' 
God that hath made of one blood all nations of 
men, and that hath determined the times before 
appointed, and the bounds of their habitation, <kc. 
Ac. xvii. 24-28. These things bespeak the greatness 
of God, and are taking to considering men. Yea, 
these very Athenians, while ignorant of him, from 
those dark hints that they had by natural light 
concerning him, erected an altar to him, and put 
this singular inscription upon it, ' To the unknown 
God: ' to shew, that according to their mode, they 
had some kind of reverence for him: but how much 
more when they came to know him ? and to be- 
lieve that God, in aU his greatness, had engaged 
himself to be theirs; and to bring them to himself, 
that they might in time be partakers of his glory. 

(5.) The more a man knows, or understands 
of the greatness of God towards him, expressed 
here by the terms of unsearchable breadth, length, 
depth, and height; the better wUl he be able in his 
heart to conceive of the excellent glory and great- 
ness of the things that are laid up in the heavens 
for them that fear him. They that know nothing 
of this greatness, know nothing of them; they that 
think amiss of this greatness, think amiss of them; 
they that know but little of this greatness, know 
but little of them: But he that is able to compre- 
hend with all saints what is the breadth, and length, 
and depth, and height; he is best able to conceive 
of, and, consequently to make a judgment concer- 
ning the due worth, and blessed glory of them. 

This is both evident to reason; also experience 
confirmeth the same. For, as for those dark souls 
that know nothing of his greatness, they have ill 
derision those who are, through the splendor of 
the glory, captivated and carried away after God. 
Also, those whose judgments are corrupted, fllid 
themselves thereby made as drunkards, to judge 
of things foolishly, they, as it were, step in the 



same steps with the other, and vainly imagine 
thereabout. Moreover, we shall see those little 
spirited Christians, though. Christians indeed, that 
are hut in a small measure acquainted with this 
God, with the breadths, and lengths, and depths, 
and heights that are in him, taken but Uttle with the 
glory and blessedness that they are to go to when 
they die: wherefore they are neither so mortified 
to this world, so dead to sin, so self-denying, so de- 
lighted in the book of God, nor so earnest in desires 
to be acquainted with the heights, and depths that 
are therein. No, this is reserved only for those 
who are devoted thereto; who have been acquainted 
with God in a measure beyond that which your 
narrow-spirited Christians understand. There doth 
want as to these things, enlargings in the hearts 
of the most of saints, as there did in those of 
Corinth, and also in those at Ephesus: Wherefore, 
as Paul bids the one, and prays that the other may 
be enlarged, and have great knowledge thereabout: 
so we should, to answer such love, through desire, 
separate ourselves from terrene things that we may 
seek and intermeddle with aU wisdom. Vi. xviu. i. 
Christ says, 'If any man wiU do his will, he shall 
know of the doctrine. ' Jo. m. 7; is. ixviii. 9. Oh ! that we 
were indeed enlarged as to these breadths, and 
lengths, and depths, and heights of God, as the 
Apostle desired the Ephesians might. ' 

(6.) Then those great truths ; • the coming of 
Christ, the resurrection of the dead, and eternal 
judgment, would neither seem so like fables, nor 
be so much off our hearts as they do, and are. 
1 Co XT. 35. For the thorough belief of them depends 
upon the knowledge of the abilities that are in God 
to perform what he has said thereabout : And hence 
it is that your inferior sort of Christians live so like, 
as if none of these things were at hand; and hence 
it is again, that they so soon are shaken in mind 
about them, when tempted of the devil, or briskly 
assaulted by deceivers. But this cometh to pass 
that there may be fulfilled what is written: 'And 
while the bridegroom tarried, they all slumbered 
and slept. ' Mat. xxv. 1-7. Surely, the meaning is, they 
were asleep about his coming, the resurrection and 
the judgment; and, consequently had lost much 
of that knowledge of God, the which if they had 
retained; these truths, with power, would have 
been upon their hearts. The Corinthians were 
horribly decayed here, though some more than 
others: Hence Paul, when he treats of this doctrine, 
bids them 'awake to righteousness,' and not sin, 
telling them, that some among them had not the 
knowledge of God. i Co. xv. 34. To be sure, they had 
not such a knowledge of God as would keep them 
steady in the faith of these things, ver. 5i. 

Now, the knowledge of the things above-men- 
tioned, to wit, 'this comprehending knowledge;' 
will greaten these things, bring them near, and 

make them to be credited as are the greatest of 
God's truths : and the virtue of the faith of them 
is, to make one die daily. Therefore, 

(7.) Another advantage that floweth from this 
knowledge, is, that it makes the next world desi- 
rable, not simply as it is with those lean sends, that 
desire it only as the thief desireth the judge's 
favour, that he may be saved from the halter; but 
out of love such have to God and to the beauties 
of the house he dwells in ; and that they may be 
rid of this world, which is to such as a dark dun- 
geon. The knowledge of God that men pretend 
they have, may easily be judged of, by the answer- 
able or imanswerableness of their hearts and lives 
thereto. Where is the man that groans earnestly 
to be gone to God, that counts this life a strait 
unto him: that saith as a sick man of my acquaint- 
ance did, when his friend at his bed-side prayed to 
God to spare his life. No, no, said he, pray not so; 
for it is better to he dissolved and he gone. Chris- 
tians should shew the world how they believe; not 
by words on paper, not by gay and flourishing 
notions: Ja. u. is. but by those desires they have to be 
gone, and the proof that these desires are true, is 
a life in heaven while we are on earth, pmi. m. 20, 31. 
I know words are cheap, but a dram of grace is 
worth all the world. But where, as I said, shall 
it be found, not among carnal men, not among 
weak Christians, but among those, and those only, 
that enjoy a great measure of Paul's wish here. 
But to come to the 


And to know the love of Christ which pass- 
ETH knowledge. These words are the second part 
of the text, and they deal mainly about the love of 
Christ, who is the Son of God. We have spoken 
already briefly of God, and therefore now we shall 
speak also of his Son. These words are a part 
of the prayer afore-mentioned, and have something 
of the same strain in them. In the first part, he 
prays that they might comprehend that which can- 
not absolutely by any means be comprehended: 
and here he prays that that might be known, which 
yet in the same breath he saith, passeth knowledge, 
to wit, the love of Christ. And to know the love of 
Christ, which passeth knowledge. In the words we 
are to take notice of three things: 

First, Of the love of Christ. 

Second, Of the exceeding greatness of it. 

Third, Of the knowledge of it. 

FmsT, We wUl begin with the first of these, to 
wit, Of the love of Christ. Now for the explication 
of this we must inquire into three things. First, 
Who Christ is. Second, What love is. Third, 
What the love of Christ is. 

First, Christ is a person of no less quality than 
he is of whom we treated before: to wit, very God. 


So I say, not tittdarlyj not nominally, not so ccmn^ 
lerf&UA), but the self-same in naiwre ■with the Fa- 
ther. Jn. i.i.a;iJn.T. 7iPM.n.6. Wherefore what we 
have under con^eration, is so much the more to be 
taken notice of; namely, that a person 30 great, so 
high, so glorious, aa this Jesus Christ was, should 
have love for us, that passes knowledge. It is 
common for equals to love, and for superiors to he 
beloved ; but for the King of prLnces, for the Son 
of God, for Jesus Christ to love fnan thus : this is 
amazing, and that so much the more, for that man 
the object of this love, is so low, so mean, so vile, 
so undeserving, and so inconsiderable, as by the 
scriptures, everywhere he is described to be. 

But to speak a little more particularly of this 
person. He is called God. Jn. i. 1. The Bang of 
glory, Ps. ixiv. 10. and Lord of glory. 1 Co. u. 8. The 
brightness of the glory of his Father. He. i. 3. The 
liead over all things. Ep. i. 32. The Prince of life. 
Ac. iii. 15. The Creator of all things. Coi. i. le. The 
upholder of all things. He. i. 3. The disposer of all 
things. Mat. ELviii. 18. The only beloved of the Fa- 
ther. Mat. xi. 

But the persons of him beloved, are called trans- 
gressors, sinners, enemies, dust and ashes, fleas, 
1 Sa. ixiv. 14, worms, shadows, vapours: vile, sinful, 
filthy, unclean, ungodly fools, madmen. And now 
is it not to be wondered at, and are we not to be 
affected herewith, saying. And wilt thou set thine 
eye upon such a one ? But how much more when He 
will set his heant upon us. And yet this great, this 
high, this glorious person, verily, verUy loveth such. 

Second, We now come to the second thing, 
namely, to sJww what is love; not in a way of nice 
distinction of words, but in a plain and familiar 
discourse, yet respecting the love of the person 
imder consideration. 

Love ought to be considered with reference to 
the subject as well as to the object of it. 

The subject of love in the text, is Christ; but 
forasmuch as love in Mm is diverse from the love 
that is in us ; therefore it will not be amiss, if a 
little [of] the difference be made appear. 

Love in us is a passion of the soul, and being 
such, is subject to ebb axiAfiow, and to be extreme 
both ways. For whatever is a passion of the soul, 
whether love or hatred, joy or fear, is more apt to 
exceed, or come short, than to keep within its due 
boimds. Hence, oft-times that which is loved to- 
day is hated to-morrow ; 2 Sa. ™. is. yea, and that 
which should be loved with bounds of moderation, 
is loved to the drowning of both soul and body in 
perdition and destruction, i tl vi. 9, lo. 

Besides, love in us is apt to choose to itself un- 
due and unlawful objects, and to reject those, that 
with leave of God, we may embrace and enjoy ; 
so unruly, as to the laws and rules of divine 
government, oft-times is this passion of love in us. 

Love in us, requires, that something pleasing 
and denghtful be in the object loved, at least, so 
it must appear to the Inst and fancy of the person 
loving, or else love cannot act ; for the love that 
is in us, is not of power to set itself onVork, where 
no allurement is in the thing to be beloved. 

Love in us decays, though once never so warm 
and strongly fixed, if the object faUs off, as to its 
first alluring provocation ; or disappointeth our 
expectation with some unexpected reluctancy to 
our fancy or our mind. 

All this we know to be true from nature, for 
every one of us are thus ; nor can we refuse, or 
choose as to love, but upon, and after the rate, 
and the working thus of our passions. Wherefore 
our love, as we are natural, is weak, unorderly, 
fails and miscarries, either by being too much or 
too little ; yea, though the thing which is beloved 
be allowed for an object of love, both by the law 
of nature and grace. We therefore must put a 
vast difierence betwixt love, as foimd in us, and 
love as found in Christ, and that, both as to the 
nature, principle, or object of love. 

Love in Christ is not love of the same nature, as 
is love in us ; love in him is essential to his being ; 
1 Jn. w. 16. but in us it is not so, as has been already 
shewed. God is love ; Christ is God ; therefore 
Christ is love, lorn naiwraUy. Love therefore is 
essential to His being. He may as well cease to 
to he, as cease to love. Hence therefore it follows, 
that love in Christ floweth not from so low and 
beggarly a principle, as doth love in man; and 
consequently is not, nor can be attended with those 
iufirmities or defects, that the love of man is at- 
tended with. 

It is not attended with those imruly or uncer- 
tain motions that ours is attended with : here is no 
ebbing, no flowing, no going beyond, no coming 
short ; and so nothing of imcertainty. ' Having 
loved his own which were in the world, he loved 
them imto the end. ' Jn. im. i. 

True, there is a way of manifesting of this love, 
which is suited to our capacities, as men, and by 
that we see it sometimes more, sometimes less : 
Songrii. 11, 12. also it is manifested to us as we do, or 
do not walk with God in this world. Jn. jdv. 23. I 
speak now of saints. 

Love in Christ pitcheth not itself upon undue or 
unlawful objects ; nor refuseth to embrace what by 
the eternal covenant is made capable thereof. It 
always acteth according to God ; nor is there at 
any time the least shadow of swerving as to this. ^ 

Love in Christ requireth no taking beauteous- 
ness in the object to be beloved, as not being able 
to put forth itself without such attracting allure- 
ments. Eze. x-vi. 6—8. It can act of and from itself, 
without all such kind of dependencies. This is 
manifest to all who have the least true knowledge : 



cf what tliat object is in itself, on whicli the Lord 
Jesus has set his heart to lore them. 

Love in Christ decays not, nor can be tempted 
so to do by anything that happens, or that shall 
happen hereafter, in the object so beloved. But 
as this love at first acts by, and from itself, so it 
continueth to do until all things that are imperfec- 
tions, are completely and everlastingly subdued. 
The reason is, because Christ loves to make us 
comely, not because we are so. Eje. ivi. o— 14. 

Object. But all along Christ compareth his love to 
ours ; now, why doth he so, if they be so much alike ? 
Answ. Because we know not love but by the 
passions of love that work in our hearts ; where- 
fore he condescends to our capacities, and speaketh 
of His love to us, according as we find love to 
work in ourselves to others. Hence he sets forth 
his love to us, by borrowing from us instances of 
our love to wife and children. Ep. v. 26. Yea, he 
sometimes sets forth his love to us, by calling to 
our mind how sometimes a man loves a woman 
that is a whore, ' Go,' (saith God to the prophet) 
' love a woman beloved of Jwr friend, yet an adul- 
tress, according to the word of the Lord toward 
the children of Israel, who look to other gods, and 
love flagons of wine.' Ho.ffi.i. But then, these 
things must not be understood with respect to the 
nature, but the dispensations and manifestations 
of love ; no, nor with reference to these neither, 
any further than by making use of such suitable 
simihtudes, thereby to commend his love to us, 
and thereby to beget in us affections to him for the 
love bestowed upon us. 

Wherefore Christ's love must be considered both 
with respect to the essence, and also as to the 
divers workings of it. For the essence thereof, 
it is as I said, natural with himself, and as such, 
it is the root and ground of all those actions of 
his, whereby he hath shewed that himself is loving 
to sinful man. But now, though the love that is 
in him is essential to his nature, and can vary no 
more than God himself: yet we see not this love 
but by the fruits of it, nor can it otherwise be 
discerned. ' Hereby perceive we the love of God, 
because he laid down his life for us. ' i Jn. iii. 16. We 
must then betake ourselves, to the discoveries of 
this love, of which there are two sorts ; [namely,] 
such as are the foundations, and such as are the 
consequences of those fundamental acts. Those 
which I call the foundations, are they upon which 
all other discoveries of his goodness depend, and 
they are two. 1. His dying for us. 2. His im- 
proving of his death for us at the right hand of 

Third, And this leads me to the third particular, 
to wit, to shew you what the love of Christ is; 
namely, in the discovery of it. And to know the 
love of Oirist. 

VOL. 11, 

The love of Christ is made known unto us, as 
I said, First, By his dying for us. Second, By 
his improving of his dying for us. 

1. His dying for us appears, (1.) To be won- 
derful in itself. (2.) In his preparations for that 

(1.) It appears to be wonderful in itself, and that 
both with respect to the nature of that death, as 
also, with respect to the persons for whom he so 

The love of Christ appears to be wonderful by 
the death he died : In that he died, in that he died 
such a death. 'Twas strange love in Christ that 
moved him to die for us: strange, because not 
according to the custom of the world. Men do 
not use, in cool blood, dehberately to come upon 
the stage or ladder, to lay down their lives for 
others ; but this did Jesus Christ, and that too 
for such, whose qualification, if it be duly consi- 
dered, will make this act of his, far more amazing, 
He laid down his life for his enemies, Eo.v. and for 
those that could not abide him ; yea, for those, 
even for those that brought him to the cross : not 
accidentally, or because it happened so, but know- 
ingly, designedly, Ze. xu. lo. he knew it was for those 
he died, and yet his love led him to lay down his 
life for them. I wiU add, That those very people 
for whom he laid down his life, though they by all 
sorts of carriages did what they could to provoke 
him to pray to God his Father, that he would send 
and cut them off by the flaming sword of angels. 
Mat. xx\± 53. would not be provoked, but woidd lay 
down his life for them. Nor must I leave off here: 
We never read that Jesus Christ was more chear- 
ful in all his life on earth, than when he was going 
to lay down his life for them, now he thanked 

God, Lii.mi.19. now he sang. Mat. xxvi. 30. 

But this is not all. He did not only die, but 
died such a deatli, as indeed cannot be expressed. 
He was content to be counted the sinner : yea, to 
be counted the sin of the sinner, nor coidd this but 
be odious to so holy a Lamb as he was, yet wiUing 
to be this and thus for that love that he bare to 

This being thus, it follows, that his sufferings 
must be unconceivable; for that, what in justice 
was the proper wages of sin and sinners, he must 
undergo ; and what that was can no man so well 
know as he himself and damned spirits ; for the 
proper wages of sin, and of sinners for their sin, 
is that death which layeth pains, such pains which 
it deservBth upon the man that dieth so: But 
Christ died so, and consequently was seized by 
those pains not only in body but in soul. His 
tears, his cries, his bloody sweat, Lu.xxU.44. the 
hiding of his Father's face ; yea, God's forsaking 
of him in his extremity, Mat.xmi.46. plainly enough 
declares the nature of the death he died. Mai. it. 39. 



For my part, I stand amazed at those that would 
not have the world heheve, that the death of Jesus 
Christ was, in itself, so terrible as it was. 

I will not stand here to discourse of the place 
called Hell, where the spirits of the damned are, 
v^e are discoursing of the nature of Christ's suffer- 
ings : and 1 say, if Christ was put into the very 
capacity of one that must suffer what in justice 
ought to be inflicted for sin ; then, how we can so 
diminish the greatness of his sufferings, as some 
do, without undervaluing of the greatness of his 
love, I know not ; and how they will answer it, I 
hnow not. And on the contrary, what if I should 
say, that the soul of Christ suffered as long as his 
body lay in the grave, and that God's loosing of 
the pains of death at Christ's resurrection, must 
not so much be made mention of with reference to 
his body, as to his soul, if to his body at all. For 
what pain of death was his body capable of, when 
his soul was separate from it? Ac. u. 2i. And yet 
God's loosing the pains of death, seems to be but 
an immediate antecedent to his rising from the 
dead. And this sense Peter doth indeed seem to 
pursue, saying, ' For David speaketh concerning 
him ; I foresaw the Lord always before my face, 
for he is on my right hand, that I should not he 
moved. Therefore did my heart rejoice, and my 
tongue was glad; moreover also my flesh shall 
rest in hope, because thou wilt not leave my soiil 
in hell, neither wilt thou suffer thine holy one to 
see corruption. ' Ac. ii 25—27. This, saith Peter, 
was not spoken of David, but he being a prophet, 
and knowing that God had sworn with an oath, 
that of the fruit of his loins according to the flesh 
he would raise up Christ to sit on his throne : 
ver. 29, SO. He seeing this before, spake of the resur- 
rection of Christ, that his soul was not left in hell, 
neither did his flesh see corruption, ver. 31. ' Thou 
wilt not leave my soul in heU;' his soul was not 
left in heU. Of what use are these expressions, 
if the soul of Christ suffered not, if it suffered not 
when separated from the body ? for of that time 
the Apostle Peter seems to treat. Besides, if it 
be not improper to say, that soul was not left there, 
that never was there, I am at a loss. Thou wUt 
not leave, his soul was not left there ; ergo, It was 
there, seems to be the natural conclusion. If it 
be objected, that by heU is meant the grave, 'tis 
foolish to think that the soul of Christ lay there 
while his body lay dead therein. But again, the 
Apostle seems clearly to distinguish between the 
places where the soul and body of Chrjst was ; 
coimting his body to be in the grave, and his soul, 
for the time, in hell. If there be objected what 
was said by him to the thief upon the cross. La. mii. 
•B. I can answer, Chi-ist might speak that with 
reference to his God-head, and if so, that lies as 
no objection to what hath been insinuated. And 

why may not that be so understood, as well as, 
where he said, when on earth, ' The Son of man 
which is in heaven,' Jn. iU. 13. meanmg himself. 
For the personality of the Son of God, call him 
Son of man, or what other term is fitting, resideth 
not in the human, but divine nature of Jesus 
Christ. However, since hell is sometimes taken 
for the place, Ac. i. 25. sometimes for the grave, 
sometimes for the state, Ps.cxri.s. and sometimes 
but for a figure of the place where the damned 
are tormented; Jonah u. 2. I will not strictly assign 
to Christ the place, the prison where the damned 
spirits ar«, 1 Fe. iii. 19. but wiU say, as I said before, 
that he was put into the place of sinners, into the 
sins of sinners, and received what by justice was 
the proper wages of sin both in body and soul : As 
is evident from that fifty-third of Isaiah, ver. 10, 11. 
This soul of his I take to be that which the in- 
wards and the fat of the burnt sacrifices was a 
figure, or shadow of. ' And the fat and the in- 
wards were burnt upon the altar, whilst the body 
was burned for sin without the camp.' E.t. x.\ix. I3,li; 

Le. viii. 14—17. 

And now having said this much, wherein have 
I derogated from the glory and holiness of Christ? 
Yea, I have endeavoured to set forth something 
of the greatness of his sorrows, the odiousness of 
sin, the nature of justice, and the love of Christ. 
And be sure, by how much the sufferings of the 
Son of God abounded for us, by so much was this 
unsearchable love of Christ made manifest. Nor 
can they that would, before the people, pare away, 
and make but little these infinite sufferings of our 
Lord, make his love to be so great as they ought, 
let them use what rhetoric they can. For their 
objecting the odious names and place of hell, ac- 
counting it not to be fit to say. That so holy a 
person as the Son of God was there. I answer, 
though I have not asserted it, yet let me ask, 
which is more odious, heU or sin? Or whether 
such think that Christ Jesus was subject to be 
tainted by the badness of the place, had he been 
there? Or whether, when the scripture says, 
God is in hell, it is any disparagement to him? 
Ps. cxxxix. 8. Or if a man should be so bold as to 
say so. Whether by so saying, he confineth Christ 
to that place for ever ? And whether by so thinking 
he has contradicted that called the Apostles' creed?* 

* The descent of Christ into heU has been the subject of 
much controversy, and the question is as far from solution 
now as it was in the dark ages, when it was first proijounded, 
and then arbitrarily decreed to be an article of faith. Those 
who explain hell as Aades, the iilaee of departed souls, or of 
the dead generally, fortify themselves \vith Psalm cxxxix. 8, 
and also Psalm xvi. 10 ; and yet the first passage may only imply 
the omnipresence of God, and the second, the resurrection of 
the incorruptible body of Christ fi-om the grave. The descent 
of Christ into the place of tormeut is a figment, a moclisli 
fable, in which Bible incidents and heathen myths are woven 



(2.) Xlavlng tlius spoken of the deatli and suffer- 
ings of Christ, I shall in the next place speak of 
Ids preparations for his so suffering for us ; and by 
so doing, yet shew you something more of the 
greatness of his love. 

Christ, as I have told you, was even before his 
sufferings, a person of no mean generation, being 
the Son of the eternal God : Neither had his Fa- 
ther any more such sons but he ; consequently he 
of right was heir of all things, and so to have do- 
minion over all worlds. For, ' for him were all 
things created. ' Coi. i. 16. And hence all creatures 
are subject to him ; yea the angels of God worship 
liim. He. L Wlierefore as so considered, he aug- 
mented not his state by becoming lower than the 
angels for us, for what can be added to him, that 
is naturally God. Indeed he did take, for our 
sakes, the human nature into union with himself, 
and so began to manifest his glory ; and the kind- 
ness that he had for us before all worlds, began 
now eminently to shew itself. Had this Christ of 
God, om- friend, given all he had to save us, had 
not liis love been wonderful ? But when he shall 
give for us himself, this is more wonderful. But 
this is not all, the case was so betwixt God and 
man, that this Son of God could not, as he was 
before the world was, give himself a ransom for 
us, he being altogether incapable so to do, being 
such an one as could not be subject to death, the 
condition that we by sin had put ourselves into. 

Wherefore that which would have been a death 
to some, to wit, the laying aside of glory and be- 
coming, of the King of princes, a servant of the 
meanest form ; this he of his own good-wiU, was 
. heartily content to do. Wherefore, he that once 
was the object of the fear of angels, is now become 
a little creature, a worm, an inferior one, Pa. xxu. 6. 
bom of a woman, brought forth in a stable, laid 
in a manger, Lu.ii.7. scorned of men, tempted of 
devils, Lu. iv. 2. was beholden to his creatures for 
food, for raiment, for harbour, and a place wherein 
to lay his head when dead. In a word, he 'made 
himself of no reputation, took upon him the form of 
a servant, and was made in the likeness of men,' 
PhL ii. 7. that he might become capable to do this 
Idndness for us. And it is worth your noting, 
that all the while that he was in the world, put- 
ting himself upon those other preparations which 
were to be antecedent to his being made a sacri- 
fice for us, no man, though he told what he came 
about to many, had, as we read of, an heart once 
to thank him for what he came about, is. liii. 3. No, 
they railed on him, they degraded him, they called 

togsther to delude a credulous and ignoront laity. The for- 
mulary designated the apostles' creed, has, beyond question, a 
high ciaim to antiquity, but none whatever to be the work of 
the apostles themselves. The ' descent into hell ' was an after 
interpolation, and its rejection has been suggested. 

him devil, they said he was mad, and a deceiver, 
a blasphemer of God, and a rebel against the 
state: They accused him to the governor; yea, 
one of his disciples sold him, another denied him, 
and they all forsook him, and left him to shift for 
himself in the hands of his horrible enemies ; who 
beat him with their fists, spat on him, mocked 
him, crowned him with thorns, scourged him, made 
a gazing stock of him, and finally, hanged him up 
by the hands and the feet alive, and gave him 
vinegar to increase his affliction, when he com- 
plained that his anguish had made him thirsty. 
And yet all this could not take his heart off the 
work of our redemption. To die he came, die he 
would, and die he did before he made his return 
to the Father, for our sins, that we might live 
through him.* 

Nor may what we read of in the word concern- 
ing those temporal sufferings that he underwent be 
over-looked, and passed by without serious con- 
sideration; they being a part of the curse that om* 
sin had deserved! For all temporal plagues are 
due to our sin while we live, as well as the curse 
of God to everlasting perdition, when we die. 
Wherefore this is the reason why the whole life of 
the Lord Jesus was such a life of aifliction and 
sorrow, he therein bare otir sicknesses, and took 
iTpon him our deserts : So that now the curse in 
temporals, as well as the curse in spirituals, and 
of everlasting malediction, is removed by him away 
from God's people; and since he overcame them, 
and got to the cross, it was by reason of the wor- 
thiness of the himible obedience that he yielded to 
his Father's law in our flesh. For his whole life 
(as well as his death) was a life of merit and pur- 
chase, and desert. Hence it is said, ' he increased 
in favour with God. ' Lu. iL 52. For his works made 
him still more acceptable to him: For he standing 
in the room of man, and becoming our reconciler 
to God; by the heavenly majesty he was counted 
as such, and so got for us what he earned by his 
mediatory works; and also partook thereof as he 
was our head himself. And was there not in aR 
these things love, and love that was infinite ? Love 
which was not essential to his divine nature, could 
never have carried him through so great a work as 
this: Passions here would a failed, would a retreated, 
and have given the recoil; yea, his very humanity 
would here have flagged and fainted, had it not 
been managed, governed, and strengthened by his 

* This is one of those strikingly solemn passages, which 
abound in Bunyan's works. It almost irresistibly brings to 
our imagination his expressive countenance, piercing eyes and 
harmonious voice; pressed on by his rapid conceptions and 
overpowering natural eloquence. How must it have rivetted 
the attention of a great congregation. It is a rush of words, 
rolling on like the waves of the sea; increasing in grandeur 
and in force as they multiply in n'lmber. — Ed. 



eternal Spirit. Wlierefore it is said, that ' through 
the eternal Spirit he offered himself -without spot 
to God.' He. ix. 14. And that he was declared to be 
the Son of God, with so doing, and by the resur- 
rection from the dead. Ro. i. i. 

2. We come now to the second thing pro- 
pounded, and by which his love is discovered, and 
that is his imprcmng of his dying for us. But I 
must crave pardon of my reader, if he thinks that 
I can discover the ton hundred thousandth part 
thereof, for it is impossible; but my meaning is, 
to give a few hints what beginnings of improvement 
he made thereof, in order to his further progress 

(1.) Therefore, This his death for ns, was so vir- 
tuous, that in the space of three days and three 
nights, it reconciled to God in the body of his 
flesh as a common person, all, and every one of 
God's elect. Christ, when he addressed himself 
to die, presented himself to the justice of the law, 
as a common person; standing in the stead, place, 
and room of all that he undertook for ; He gave 
'his life a ransom for many.' Mat. nx. 28. 'He came 
into the world to save sinners. ' i Ti. i. 15. And as he 
thus presented himself, so God, his Father, admit- 
ted him to this work; and therefore it is said, 
' The Lord laid upon him the iniquity of us all : ' 
And again, ' Surely he hath borne our griefs, and 
carried our sorrows. ' Is. liii. 4, 6, 13. Hence it unavoid- 
ably follows, that whatever he felt, and underwent 
in the manner, or nature, or horribleness of the 
death he died, he felt and underwent all as a com- 
mon person; that is, as he stood in the stead of 
others: Therefore it is said, 'He was wounded for 
our transgressions, and bruised for our iniquities;' 
and that ' the chastisement of our peace was upon 
him.' Is. liii. 5. And again 'the just died for the 

unjust. ' 1 Pe. iii. 18. 

Now then, if he presented himself as a com- 
mon person to justice, if God so admitted and ac- 
counted him, if also he laid the sins of the people, 
whose persons he represented, upon him, and under 
that consideration punishes him with those pun- 
ishments and death, that he died. Then Christ 
in life and death is concluded by the Father to 
live and die as a common or public person, 
representing all in this life and death, for whom 
he undertook thus to live, and thus to die. So 
then, it must n^eds be, that what next befalls 
this common person, it befalls him with respect to 
them in whose room and place he stood and suffered. 
Now, the next that follows, is, ' that he is justified 
of God : ' That is, acquitted and discharged from this 
punishment, for the sake of the worthiness of his 
death and merits; for that must be before he could 
be raised from the dead: Ac. ii. 34. God raised him 
not up as guilty, to justify him afterwards: His 
resurrection was the declaration of his precedent 

justification. He was raised from the dead, 
because it was neither in equity or justice possible 
that he should be holden longer there, hia merits 
procured the contrary. 

Now he was condemned of God's law, and died 
by the hand of justice, he was acquitted by God's 
law, and justified of justice; and all as a common 
person; so then, in his acquitting, we are acquitted, 
in his justification we are justified; and therefore 
the apostle applieth God's justifying of Christ to 
himself ; and that rightly, is. l 8. and Bo. ii. 3S, m. For 
if Christ be my undertaker, will stand in my place, 
and do for me, 'tis but reasonable that I should be 
a partaker: Wherefore we are also said to be 
'quickened together with him:' Ep.ii. 5. That is, 
when he was quickened in the grave; raised up 
together, and made to sit together in heavenly 
places in Christ Jesus. Therefore another scrip- 
ture saith, ' Hath He quickened you - - together 
with him, having forgiven you all trespasses. ' CoJ. 
ii. 13. This quickening, must not be imderstood of 
the renovation of our hearts, but of the restoring 
of Jesus Christ to life after he was crucified; and 
we are said to be quickened together with him, 
because we were quickened in him at his death, and 
were to fall or stand by him quite through the three 
days and three nights work; and were to take 
therefore our lot with him: Wherefore it is said 
again. That his resurrection is our justification. 
Ro. iv. 25. That by one offering he has purged our 
sins for ever; He. x. 12. and that by his death he hath 
'delivered us from the wrath to come.' iTh.!. lo. 
But I say, I would be understood aright: This life 
resideth yet in the Son, and is communicated from 
him to us, as we are called to believe his word; 
mean while we are secured from wrath and heU, 
being justified in his justification, quickened in his 
quickening, raised up in his resurrection; and made 
to sit already together in heavenly places in Christ 
Jesus ! * 

And is not this a glorious improvement of his 
death, that after two days the whole body of the 
elect, in him, should be revived, and that in the 
third day we should live in the sight of God, m 
and by him. He. vi. 18-20. 

(2.) Another improvement of his death for us, was 
this. By that he slew for us, our infernal foes; by 
it he abolished death; 2 Ti. i. i. by death he destroyed 
him that had the power of death: He.ii. 14. By death 
he took away the sting of death; i,66. by 
death he made death a pleasant sleep to saints, 
and the grave for a while, an easy house and home 

' The reader must not luisunderstaQd the word common a3 
here applied to the Saviour. It has the same meaning that is 
applied to a piece of land, to which many persons have an 
equal or common right; hut which none hut those, who have 
a right or title, can use. It strikingly illustrates the union 
of Christ and hia church. — En. 



for tlie body. By death he made death such an 
advantage to us, that it is become a means of 
translating of the souls of them that believe in him, 
to life. And aU this is manifest, for that death is 
ours, a blessing to us, as well as Paul and Apollos, 
the world and life itself, i Co. m. 22. And that all this is 
done for us by his death, is apparent, for that his 
person is where it is, and that by himself as a 
common person he has got the victory for us. For 
though as yet all things are not put under our feet, 
yet we see Jesus crowned with honour and glory, 
who by the grace of God tasteth death for every 
man. ' For it became God , for whom are aU things, 
and by whom are all things, to make the captain 
of their salvation perfect through sufferings.' 
He. ii. 7-10. It became him; that is, it was but just 
and right, he should do so, if there was enough in 
the virtuousness of his death and blood to require 
such, a thing. But there was so. Wherefore God 
has exalted him, and us in him, above these infer- 
nal foes. Let us therefore see ourselves delivered 
from death first, by the exaltation of our Jesus, let 
us behold him I say as cro^vned with glory and 
honour, as, or because, he tasted death for us. 
And then we shall see ourselves already in heaven 
by om' head, our undertaker, our Jesus, our 

(3.) Another improvement that has abeadybeen 
made of his death for us, is thus, he hath at his 
entrance into the presence of God, for his worthiness 
sake, obtained that the Holy Ghost should be given 
unto him for us, that we by that might in all things, 
yet to be done, be made meet to be partakers person- 
aUy, in ourselves, as well as virtuaUy by our head and 
forerimner, of the inheritance of the saints in light. 
Wherefore the abimdant pourings out of that was 
forborn until the resurrection, and glorification of 
our Lord Jesus. ' For the Holy Ghost was not 
yet given, because that Jesus was not yet glorified. ' 
Jn.vii.39. Nor was it given so soon as received: 
for he received it upon his entering into the holy 
place, when he had sprinkled the mercy seat with 
the blood of sprinkling, but it was not given out 
to us till sometime after: Ac. iv. however it was ob- 
tained before. Ac ii 32, 33. And it was meet that it 
should in that infinite immeasurableness in which 
he received it, first abide upon him, that his hmnan 
nature, which was the first fruits of the election of 
God, might receive by its abidings upon him, that 
glory for which it was ordained; and that we might 
receive, as we receive aU other things, first by our 
head and undertaker, sanctification in the fulness 
of it. Hence it is written, that as he is made unto 
us of God, wisdom, and righteousness, and redemp- 
tion, so sanctification too: For first we are 
sanctified in his flesh, as we are justified by his 
righteousness. Wherefore he is that holy one that 
setteth us, in himself, a holy lump before God, not 

only with reference to justification and life, but 
with reference to sanctification and holiness : For 
we that are elect, are all considered in him as he 
has received that, as well as in that he has taken 
possession of the heaven for us, I coimt not this 
all the benefit that accrueth to us by Jesus his 
receiving the Holy Ghost, at his entrance into the 
presence of God for us: For we also are to receive 
it ourselves from him, according as by God we are 
placed in the body at the times appointed of the 
Father. That we^ as was said, may receive per- 
sonal quickening, personal renovation, personal 
sanctification; and in conclusion, glory. But I 
say, for that he hath received this holy Spirit to 
himself, he received it as the effect of his ascension, 
which was the effect of his resurrection, and of the 
merit of his death and passion. And he received 
it as a common person, as a head and imdertaker 
for the people. 

(4.) Another improvement that has been made of 
his death, and of the merits thereof for us, is that 
he has obtained to be made of God, the chief and 
high Lord of heaven and earth, for us, (AU this 
while we speak of the exaltation of the human 
nature, in, by, and with which, the Son of God 
became capable to be our reconciler unto God) 'All 
things,' saith he, 'are delivered tmto me of my 
Father. And all power in heaven and earth is 
given unto me;' and all this because he died. 'He 
hmnbled himself, and became obedient unto death, 
even the death of the cross; wherefore God hath 
highly exalted him, and given him a name above 
every name, that at the name of Jesus every knee 
should bow, of things in heaven, of things in earth, 
or things under the earth: and that every tongue 
shall confess that Jesus Christ is Lord, to the glory 
of God the Father. ' pml u. And aU this is, as was 
said afore, for our sakes. He has given him to be 
head over all things to the church. Ep. i. 22. 

Wherefore, whoever is set up on earth, they are 
set up by our Lord. 'By me,' saith he, 'kings 
reign, and princes decree justice. By me princes 
rule, and nobles, even all the judges of the earth.' 
Pr. viii. 15, 16. Nor are they when set up, left to do, 
though they should desire it, their own will and 
pleasure. The Metheg-Amimdh,* the bridle, is in 
his own hand, and he giveth reins, or check, even 
as it pleaseth him, 2 Sa. viii. i. He has this power, 
for the well-being of his people. Nor are the fallen 
angels exempted from being put under his rebuke: 
He is the ' only potentate, ' i Ti. vi. 16. and in his times 
will shew it, Peter tells us, he 'is gone into heaven, 
and is on the right hand of God; angels, and au- 
thorities, and powers being made subject unto him. ' 

1 Pe. iii. 22. 

* There is no affectation of learning in Bunyan's giving the 
meaning of the Hebrew words, jna, Metheg; it is translated 
in the margin of our Bibles, 'the bridle' of Ammah. — Ed. 



This power, as I said, lie has received for the 
sake of his cliurch on earth, and for her conduct 
and well-being among the sons of men. Hence, as 
he is called the king of nations, in general; Je.x. 7. 
so the King of saints, in special: He. xv. 3. and as he 
is said to he head over all things in general; so to 
his church in special. 

(5.) Another improvement that he hath made of 
his death for us, is, he hath obtained, and received 
into his o'svn hand suflBciency of gifts to make 
ministers for his church withal. I say, to make 
and maintain, in opposition to all that would hin- 
der, a sufficient ministry. 1 Co. xu. 28-30. Wherefore 
he saith, ' When he ascended on high, he led cap- 
tivity captive, and gave gifts unto men. And he 
gave some apostles, some prophets, some evan- 
gelists, some pastors and teachers; for the perfect- 
ing of the saints, for the work of the ministry, for 
edifying of the body of Christ. Until we all come 
in the imity of the faith, and knowledge of the Son 
of God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ.' Ep.iv. 8-14. Many 
ways has Satan devised to bring into contempt this 
blessed advantage that Christ has received of God 
for the benefit of his chm-ch; partly while he stirs 
up persons to revile the sufficiency of the Holy 
Ghost, as to this thing: partly, while he stirs up 
his own limbs and members, to broach his delusions 
in the world, in the name of Christ, and as they 
blasphemously call it by the assistance of the Holy 
Ghost;* partly while he tempteth novices in their 
faith, to study and labour in nice distinctions, and 
the affecting of uncouth expressions, that vary from 
the form of sound words, thereby to get applause, 
and a name, a foreninner of their own destruction. 

Jn. ill. 0. 

But, notwithstanding all this, ' Wisdom is justi- 
fied of her children:' Matxi. 19. and at the last day, 
when the outside, and inside of all things shall be 
seen and compared, it will appear that the Son of 
God has so managed his own servants in the mi- 
nistry of his word, and so managed his word, while 
they have been labouring in it, as to put in his 
blessing by tlwi, upon the souls of sinners, and has 
blown away all other things as chaff. Ja. L is. 

6. Another improvement that the Lord Christ 
has made of his death, for his, is the obtaininn-. 
and taking possession of heaven for them. ' By 
his own blood he entered in once into the holy 
place, having obtained eternal redemption for us. ' 
He. 11. 13. , This heaven ! who knows what it is ? 

* Builyan seems here e%'idently to refer to the case of Hnre- 
generate and worldly men entering into the ministry, and 
making a public and solemn declaration that they ' are inwardly 
moved thereto by the Holy Ghost,' and ' truly called according 
to the will of our Lord Jesus Christ.' See form and manner 
of ordaining deacons and. priests in the Chui'th of England. 

Mat. xxii.23. This glory! who knows what it isl 
It is called God's throne, God's house, Jn.xiv.2. 
God's habitation; paradise, zccxii.*. the kmgdom 
of God, the high and holy place, is. Mi- 15. Abra- 
ham's bosom, Lu. xvi. 22. and the place of heavenly 
pleasures; I's.xvi.ii. in this heaven is to be found, 
tli£ face of God for ever : Pa. xii. 12. Immortahty, the 
person of Christ, the prophets, the angels, the 
revelation of all mysteries, the knowledge of all the 

elect, ETERNITY. 

Of this heaven, as was said afore, we are pos- 
sessed already, we are in it, we are set down in it, 
and partake already of the benefits thereof, but all 
by our head and undertaker ; and 'tis fit that wo 
should beheve this, rejoice in this, talk of this, tell 
one another of this, and hve in the expectation of 
our own personal enjoyment of it. And as we 
should do all this, so we should bless and praise 
the name of God who has put over this house, this 
kingdom, and inheritance into the hand of so faith- 
ful a friend. Yea, a brother, a Saviour and blessed 
undertaker for us. And lastly, since all these 
things already mentioned, are the fruit of the suf- 
ferings of our Jesus, and his sufferings the fruit of 
that love of his that passeth knowledge: how should 
we bow the knee before him, and call him tender 
Father ; yea, how should we love and obey him, 
and devote ourselves unto his service, and be will- 
ing to be also sufferers for his sake, t'o whom be 
honour and glory for ever. And thus much of the 
love of Chi'ist in general. 

I might here add many other things, but as 1 
told you before, wo would under the head but now 
touched upon, treat about the fundamentals or great 
and chief parts thereof, [Christ's love] and then. 

Second, Of the exceeding greatness of it more par- 
ticularly: Wherefore of that we must say something 

And to know tJie love of Chi-ist, which passelh 
knowledge. In that it is said to pass knowledge! 
'tis manifest it is exceeding great, or greatly going 
beyond what can be known; for to e.^ceed, is to 
go beyond, be above, or to be out of the reach of 
what would comprehend that which is so. And 
since the expression is absolutely indefinite, and 
respecteth not the knowledge of this or the other 
creature only : it is manifest, that Paul by his thus 
saying, challengeth all creatures in heaven and 
earth to find out the bottom of this love if thej 
can. 27ie love of Christ which passeth knowledge. 
I will add, that forasmuch as he is indefinite also 
about the knowledge, as well as about the persom 
knowing, it is out of doubt that he here engageth 
all knowledge, in what enlargements, attainments, 
improvements, and heights soever it hath, or maj 
for ever attain unto. It passeth knowledge. Ep. iii.8. 
Of the same import also is that other passage 
of the apostle a little above in the self-same chay 



ter. I preacli, saith he, among the Gentiles the 
unsearchable rklies of Christ : or those riches of 
Christ that cannot by searching, be found out in the 
all of them : The riches, the riches of his love and 
grace. The riches of his love and grace towards 
Its. ' For ye know the grace of om- Lord Jesus 
Christ, that, though he was rich, yet for your 
sakes he became poor, that ye through his poverty 
might be made* rich. ' 2 Co. viii. 9. Ye know the grace, 
that is 60 far, and so far every believer knows it : 
for that his leaving heaven and taking upon him 
flesh, that he might bring us thither, is manifest 
to all. But yet, aU the grace that was wrapped 
up in that amazing condescension, knoweth none, 
nor can know : for if that might be, that possibility 
would be a flat contradiction to the text: 'The 
love of Christ which passeth knowledge.' Where- 
fore the riches of this love in the utmost of it, is 
not, cannot be known by any: let their understand- 
ing and knowledge, be heightened and improved 
what it may. Yea, and being heightened and 
improved, let what search there can by it be made 
into this love and grace. ' That which is afar ofi', 
and exceeding deep, who can find out?' Ecc.™. 24. 
And that this love of Christ is so, shall anon be 
made more apparent. But at present we wiU pro- 
ceed to particular challenges for the making out of 
this, and then we will urge those reasons that will 
be for the further confirmation of the whole. 

First, This love passes the knowledge oi the wisest 
saint, we now single out the greatest proficient in 
this knowledge ; and to confirm this, I need go no 
further than to the man that spake these words ; 
to wit, Paul, for in his conclusion he includes 
himself. The love of Christ which passeth know- 
ledge, even my knowledge. As who should say; 
though I have waded a great way in the grace of 
Christ, and have as much experience of his love 
as any he in all the world, yet I confess myself 
short, as to the fulness that is therein, nor will I stick 
to conclude of any other. That 'he knows nothing 
yet as he ought to know. ' l Co. viii. 3. and xiii. 13. 

Second, This love passeth the knowledge of aU 
the saints, were it all put together, we, we all, and 
every one, did we each of us contribute for the 
manifesting of this love, what it is, the whole of 
what we know, it would amount but to a broken 
Imowledge; we know but in part, we see darkly, 
1 Co. xiii. 9-13. we walk not by sight, but faith, a Co. v. 7. 
True, now we speak of saints on earth. 

Third, But we will speak of saints in heaven ; 
they cannot to the vtmost, know this love of Christ. 
For though they know more thereof than saints on 
earth, because they are more in the open visions 
of it, and also are more enlarged, being spirits per- 

* BuDyan quotes this passage from the puritan version; 
vulgarly called ' The Breeches Bible.' The present authorized 
translation is ' might be rich.' 

feet, than we on earth. Yet, to say no more now 
they do not see the rich and unsearchable runubgi 
out thereof unto sinners here on earth. Nor mai 
they there measure that, to others, by what the' 
themselves knew of it here. For sins, and time, 
and persons and other circumstances, may mucl 
alter the case, but were all the saints on earth 
and all the saints in heaven to contribute all tha 
they know of this love of Christ, and to put it int( 
one sum of knowledge, they would greatly conn 
short of knowing the utmost of this love, for tha 
there is an infinite deal of this love, yet unknowi 
by them. 'Tis said plainly, that they on earth d( 
not yet know what they shall be. i Jn. iii. 3. And ai 
for them in heaven, they are not yet made perfee 
as they shall be. lie. ni 39, 40. Besides, we find th( 
souls under the altar, how perfect now soever, whei 
compared with that state they were in when witl 
the body; is. kiii. 16. yet are not able in all points 
though in glory, to know, and so to govern them 
selves there without directions. 9-11. I say 
they are not able, without directions and instrue 
tions, to know the kinds and manner of working! 
of the love of Christ towards us that dwell 01 

Fourth, We wiU join with these, the angels, anc 
when all of them, with men, have put all and even 
whit of what they know of this love of Chris 
together, they must come far short of reaching to 
or of understanding the utmost bound thereof. ] 
grant, that angels do know, in some certain parti 
of knowledge of the love of Christ, more thai 
saints on earth can know while here; but thei 
again, I know that even they do also learn man] 
things of saints on earth, which shews that them 
selves know also but in part; Ep. iii. 10. so then 
aE, as yet, as to this love of Christ, and the ut 
most knowledge of it, are but as so many imper 
fects, 1 Pe. i. 12. nor can they all, put aU their imper 
fects together, make up a perfect knowledge of 
this love of Christ; for the texts do yet stanc 
where they did, and say, his riches are unsearchable, 
and his love that which passeth knowledge. W( 
wiU come now to shew you, besides what has beer 
already touched on. 

The eeason why this riches is unsearchable, anc 
that love such as passeth knowledge; and the 

Eeason First is. Because It is eternal. AU that is 
eternal, has attending of it, as to the utmost know- 
ledge of it, a fourfold impossibility. 1. It is with- 
out beginning. 2. It is without end. 3. It is 
infinite. 4. It is incomprehensible. 

1. It is without beginning : That which was before 
the world was, is without a beginning, but the love 
of Christ was before the world. 

This is evident from Proverbs the eighth, 'his 
dehghts,' before God had made the world, are there 
said to be, 'with the sons of men.' Not that we 



then had being, for we were as yet uncreated ; but 
though we had not beings created, we had being 
in the love and affections of Jesus Christ. Now 
this love of Christ must needs, as to the fulness of 
it, as to the utmost of it, be absolutely unkno^vn 
to man. Who can teU how many heart-pleasing 
thoughts Christ had of us before the world began ? 
Who can tell how much he then was delighted in 
that being we had in his affections ; as also, in the 
consideration of our beings, beUevings, and being 
with him afterwards. 

In general we may conclude, it was great ; for 
there seems to be a parallel betmxt his Father's 
delights in Mm, and his delights in us. ' 1 was 
daily his delight, - - and my delights were with 
the sons of men. ' Pr. vm. 22, so, 31. But I say, who 
can teU, who can tell altogether, what and how 
WMch the Father delighted in his Son before the 
world began ? Who can tell what hind of delight 
Ihe Father had in the Son before the world began ? 
Why there seems to be a parallel betwixt the Fa- 
ther's kwe to Christ, and Christ's hve to us ; the 
Father's delight in Christ, and his ddight in us. 
Yea, Christ confirms it, saying, ' As the Father 
hath loved me, so have I loved you, continue ye in 
my love.' Jn. w. 9. I know that I am not yet upon 
the nature of the word eternal ; yet since, by eter- 
nal, we understand, before the world began, as well 
as forward, to an endless for-ever : We may a little 
enquire of folks as they may read, if they can tell 
the kind or measure of the love wherewith Christ 
then loved us. I remember the question that God 
asked Job, ' Where, ' saith he, ' wast thou when I 
laid the foundation of the earth? declare if thou 
hast understanding : ' Job xxxviiL 4. Thereby insinua- 
ting that because it was done before he had his 
being, therefore he could not tell how it was done. 
Now, if a work so visible, as the creation is, is yet 
as to the manner of the workmanship thereof 
wholly unknown to them that commenced in their 
beings afterwards : How shall that which has, in 
all the circumstances of it, been more hidden and 
inward, be found out by them that have inteUigenee 
thereof by the ear, and but in part, and that in a 
mystery, and long afterwards. But to conclude 
this, That which is eternal is without all begin- 
ning. This was presented to consideration before, 
and therefore it cannot to perfection be known. 

2. That which is eternal is without end, and 
how can an endless thing be known, that which 
has no end has no middle, wherefore it is impos- 
sible that the one half of the love that Christ has 
for his church should ever by them be known. I 
laiow that those visions that the saved shall have 
in heaven of this love, wiU far transcend our ut- 
most knowledge here, even as far as the light of 
the sun at noon, goes beyond the light of a blink- 
ing candle at midnight ; and hence it is, that when 

the days of those visions are come, the knowledge 
that we now have, shall be swallowed iip. ' When 
that which is perfect is come, then that which is 
in part shall be done away. ' 1 Co. xiii. 10. And al- 
though he speaks here of perfections, ' when that 
which is perfect is come,' <kc., yet even that per- 
fection must not be thought to be such as is the 
perfection of God ; for then should all that are 
saved be so many eternals and so many infinites, as 
he is infinite. But the meaning is, we shall then 
be with the eternal, shall immediately enjoy him 
with all the perfection of knowledge, as far as is 
possible for a creature, when he is wrought up to the 
utmost height that his created substance will bear 
to be capable of. But for all that, this perfection 
will yet come short of the perfection of him that 
made him, and consequently, short of knowing the 
utmost of his love ; since that in the root is his 
very essence and nature. I know it says also, 
that we shall know even as we are known. But yet 
this must not be understood, as if we should know 
God as fully as he knows us. It woidd be foUy 
and madness so to conclude ; but the meaning is, 
we are known /or happiness ; we are known of 
God, /or heaven and felicity ; and when that which 
is perfect is come, then shall we perfectly know, 
and enjoy that for which we are now known of 
God. And this is that which the Apostle longed 
for, namely. If by any means, he might appre- 
hend that for which he was also apprehended of 
Christ Jesus. Phi. m. 12. That is, know, and see 
that, unto the which he was appointed of God and 
apprehended of Christ Jesus. 'Tis said again, 
' We shall be like him, for we shall see him as he 
is. ' 1 Jn. iii. 2. This text has respect to the Son, as 
to his humanity, and not as to his divinity. And 
not as to his divinity, simply, or distinctly consi- 
dered ; for as to that it is as possible for a spirit 
to drink up the sea, as for the most enlarged saint 
that is, or ever shall be in glory, so to see God 
as to know him altogether, to the utmost, or 
throughout. But the humanity of the Son of God, 
we shall see throughout, in all the beauty and 
glory that is upon him ; and that was prepared for 
him before the foundation of the world. And 
Christ wiU that we see this glory, when he takes 
us up in glory to himself; Jn. xvii. 24. but the ut- 
most boundlessness of the divine majesty, the, 
eternal deity of the Son of God, cannot be known,^ 
to the utmost or altogether. I do not doubt, but 
that there will then in him, I mean in Christ, and 
in us, break forth these glorious rays and beams 
of the eternal majesty, as wiU make him in each 
of us admirable one to another ; 2 tl. i. 10. and that 
then, that of God shall be known of us, that now 
never entered into our hearts to think of. But the 
whole, is not, cannot, shall never be fully knownj 
of any. And therefore the love of Christ, it being 



essential to himself, cannot be known because of 
the endlessness that is in it. I said before, that 
which has no end, has no middle, how then shall 
those that shall be in heaven eternally, ever pass 
over half the breadth of eternity. True, I know 
that all enjoyments there wiU be enjoyments eter- 
nal. Yea, that whatever we shall there embrace, 
or what embraces we shall be embraced with, 
shall be eternal ; but I put a difference betwixt 
that which is eternal, as to the natwre, and that 
which is so as to the durableness thereof. The 
natwre of eternal things we shall enjoy, so soon as 
ever we come to heaven, but the duration of eter- 
nal things, them we shall never be able to pass 
through, for they are endless. So then, the eter- 
nal love of Christ, as to the nature of it, will be 
perfectly known of saints, when they shall dwell 
in heaven ; but the endlessness thereof they shall 
never attain imto. And this -Will be their happi- 
ness. For could it be, that we should in heaven 
ever reach the end of our blessedness: (as we should, 
could we reach to the end of this love of Christ) 
why then, as the saying is. We should be at the 
land's end, and feel the bottom of all our enjoy- 
ments. Besides, whatsoever has an end, has a 
time to decay, and to cease to be, as well as to 
have a time to shew forth its highest excellencies. 
Wherefore, from all these considerations it is most 
manifest, that the love of Christ is imsearchable, 
and that it passes knowledge. 

3. and 4. Now the other two things foUow of 
course, to wit. That fMs love is infinite and incom- 
prehensible. Wherefore here is that that stUl is 
above and beyond even those that are arrived to 
the utmost of their perfections. And this, if I 
may so say, will keep them in an employ, even 
when they are in heaven ; though not an employ 
that is laboursome, tiresome, burthensome, yet an 
employ that is dutiful, delightful and profitable ; 
for although the work and worship of saints in 
heaven is not particularly revealed as yet, and so 
' it doth not yet appear what we shall be,' yet in 
the general we may say, there will be that for 
them to do, that has not yet by them been done, 
and by that work which they shall do there, their 
delight will be delight vuito them. The law was 
the shadow and not the very image of heavenly 
things. He.x.i. The image is an image, and not 
die heavenly things themselves He. in. 23. (the hea- 
venly things they are saints) there shall be wor- 
ship in the heavens. Nor wiU this at all derogate 
from their glory. The angels now wait upon God 
and serve him ; Ps. dii. w. the Son of God, is now a 
minister, and waiteth upon his service in heaven ; 
He.Tiii.1,2, some saints have been employed about 
service for God after they have been in heaven ; 
Ln. k. 29—33. and why we should be idle spectators, 
when we come thither, I see not reason to believe. 


It may be said, ' They there rest from their 
labours.' True, but not from their dehghts. All 
things then that once were burthensome, whether 
in suffermg or service, shall be done away, and 
that which is delightful and pleasureable shall re- 
main. £vt then vM be a time to receive, and not 
to work. True, if by work you mean such as we 
now count work ; but what if our work be there, 
to receive and bless. The fishes in the sea do 
drink, swim and drink. But for a further dis- 
course of this, let that alone till we come thither. 
But to come down again into the world, for now 
we are talking of things aloft : 

Beason Second, This love of Christ must needs 
be beyond our knowledge, because we cannot 
possibly know the ntmost of owr sin. Sin is that 
which sets out, and off, the knowledge of the love 
of Christ. There are four things that must be 
spoken to for the clearing of this. 1 . The nature 
of sin. 2. The aggravations of sin. 3. The ut- 
most tendencies of sin. 4. And the perfect know- 
ledge of all this. 

1. Before we can know this love of Christ, as 
afore, we must necessarily know the natwre of sin, 
that is, what sin is, what sin is in itself. But no 
man knows the nature of sin to the fuU ; not what 
sin in itself is to the fuU. The Apostle saith, 
'That sin, (that is in itself) is exceeding sinful.' 
Eo. vii. 13. That is, exceeding it as to its filthiness, 
goes beyond our knowledge : But this is seen by 
the commandment. Now the reason why none 
can, to the fuU, know the horrible nature of sin, is 
because none, to the fuU, can know the blessed 
nature of the blessed God. For sin is the opposite 
to God. There is nothing that seeketh absolutely, 
and in its own nature to overcome, and to annihi- 
late God, but sin, and sin doth so. Sin is worse 
than the devU ; he therefore that is more afraid 
of the devil than of sin, knows not the badness of 
sin as he ought ; nor but Httle of the love of Jesus 
Christ. He that knows not what sin would have 
done to the world, had not Christ stept betwixt 
those harms and it. How can he know so much 
as the extent of the love of Christ in common ? 
And he that knows not what sin woidd have done 
to him in particular, had not Christ the Lord, stept 
in and saved, cannot know the utmost of the love 
of Christ to him in particular. Sin therefore in 
the utmost evil of it, cannot be known of us : so 
consequently the love of Christ in the utmost good- 
ness of it, cannot be known of us. 

Besides, there are many sins committed by ils, 
dropping from us, and that pollute us, that we are 
not at all aware of; how then should we know 
that love of Christ by which we are delivered from 
them? Lord, 'who can understand Ms errors?' 
said David. Ps. x«. 12. Consequently, who can un- 
derstand the love that saves him from them? more- 



over, lie that knows tlie love of Christ to the full, 
must also know to the full that wrath and anger 
of God, that like hell itself, bumeth against sin- 
ners for the sake of sin; but this knows none. 
Lord, 'who knoweth the power of thine anger?' 
said Moses. Ps. xc. ii. Therefore none knows this 
love of Christ to the full. The nature of sin is to 
get into our good, to mix itself with our good, to 
lie lurking many times under the formahty and 
shew of good ; and that so close, so cunningly, and 
invisibly, that the party concerned, embraces it 
for virtue, and knows not otherwise to do ; and 
yet from this he is saved by the love of Christ ; 
and therefore, as was hinted but now, if a man 
doth not know the nature of his wound, how should 
he know the nature and excellency of the balsam 
that hath cured him of his wound. 

2. There are the due aggravations that belong 
to sin, which men are unacquainted with ; it was 
one of the great things that the prophets were 
concerned with from God towards the people, Je. ii. 
(as to shew them their sins, so) to shew them what 
aggravations did belong thereto. Je.iiLnndEze.xvi. 

There are sins against light, sins against know- 
ledge, sins against love, sins against learning, 
sins against threatenings, sins against promises, 
vows and resolutions, sins against experience, sins 
against examples of anger, and sins that have 
great, and high, and strange aggravations attend- 
ing of them ; the which we are ignorant of, though 
not altogether, yet in too great a measure. Now 
if these things be so, how can the love that saveth 
us from them be known or understood to the full ? 

Alas ! om- ignorance of these things is manifest 
by om' unwillingness to abide affliction, by our 
secret murmm-ing under the hand of God ; by our 
wondering why we are so chastised as we are, by 
our thinking long that the affliction is no sooner 

Or, if our ignorance of the vHeness of our ac- 
tions is not manifest this way, yet it is in om* light- 
ness under our guilt, our slight thoughts of our 
doings, our slovenly doing of duties, and asking 
of forgiveness after some evil or unbecoming ac- 
tions. 'Tis to no boot to be particular, the whole 
coui'se of our lives doth too fully make it manifest, 
that we are wonderful short in knowing both the 
nature, and also the aggravations of our sins : and 
how then should we know that love of Christ in 
its full dimensions, by which we are saved and 
delivered therefrom? 

3. Who knows the utmost tendencies of sin? I 
mean, what the least sin driveth at, and what it 
would tmavoidably i-un the sinner into. There is 
not a plague, a judgment, an affliction, an evil 
under heaven, that the least of our transgressions 
has not called for at the hands of the great God ! 
nay, the least sin calleth for all the distresses that 

are under heaven, to fall upon the soul and body 
of the sinner at once. This is plain, for that the 
least sm deserveth hell ; which is worse than all 
the plagues that are on earth. But I say, who 
imderstandeth this? And I say again, if one sin, 
the least sin deserveth all these things, what 
thinkest thou do all thy sins deserve ? how many 
judgments! how many plagues ! how many lashes 
with God's iron whip dost thou deserve? besides 
there is hell itself, the place itself, the fire itself, 
the nature of the torments, and the durableness of 
them, who can understand ? 

But this is not all, the tendencies of thy sms 
are to kill others. Men, good men little think 
how many of their neighbours one of their sins 
may kill. As, how many good men and good 
women do unawares, through their uncircumspect- 
ness, drive their own chUdi'en down into the deep? 
Ps. cTi. 6, 7. We will easily count them very hard- 
hearted sinners, that used to offer their childi-en in 
sacrifice to devils; when 'tis easy to do worse 
ourselves : they did but kill the body, but we body 
and soul in hell, if we have not a care. 

Do we know how our sins provoke God? how 
they grieve the Holy Ghost? how they weaken 
om- graces ? how they spoil our prayers ? how they 
weaken faith ? how they tempt Christ to be 
ashamed of us ? and how they hold back good from 
us ? And if we know not every one of all these 
things to the full, how shall we know to the fuU 
the love of Christ which saveth us from them all? 

4. Again, But who has the perfect knowledge 
of aS, these things ? I will grant that some good 
souls may have waded a great way in some one, or 
more of them ; but I know that there is not any 
that thoroughly know them all. And yet the love 
of Christ doth save us from all, notwithstanding 
all the vileness and soul-damning virtue* that is 
in them. Alas ! how short are we of the know- 
ledge of ourselves, and of what is in us. How 
many are there that do not know that man con- 
sisteth of a body made of dust, and of an immortal 
soul ? Yea, and how many be there of those that 
confess it, that know not the constitution of either. 
I wiU add, how many are there that profess them- 
selves to be students of those two parts of man, that 
have oftentimes proved themselves to be but fools 
as to both? and I wiU conclude that there is not a 
man under heaven that knoweth it all together: 
For man is 'fearfuUy and wonderfully made:' Ps.' 
cxxjiix. 11, nor can the manner of the unkm of these 
two parts be perfectly found out. How much more 
then must we needs be at loss as to the fulness 
of the knowledge of the love of Christ ? Bui, 

Season Third, He that altogether knoweth the 

* 'Virtue,' secret agency: elEcacy without visible or mate- 
rial action. ' M'alker's Dictionary.' — Ei». 


love oif Christ, must, precedent to that, know not 
only all the wiles of the devil; hut also all the 
plottings, contrivings and designs and attempts of 
that wicked one ; yea, he must know, all the times 
that he hath heen with God, together with all the 
motions that he has made that he might have leave 
to fall upon us, as upon Job and Peter, to try if 

he might swallow us up. Job i.and a. Lu. xxii. 31. But 

who knows all this ? no man, no angel. For, if 
the heart of man be so deep, that none, by all his 
actions, save God, can tell the utmost secrets that 
are therein ; how should the heart of angels, which 
in all likelihood are deeper, be found out by any 
mortal man. And yet this must be found out 
before we can find out the utmost of the love of 
Christ to us. I conclude therefore from all these 
things, that the love of Christ passeth knowledge : 
or that by no means, the bottom, the utmost bounds 
thereof can be understood. 

Reason Fourth, He that wUl presiune to say, 
this love of Christ can be to the utmost known by 
us, must presume to say that he knoweth the ut- 
most of the merits of his blood, the utmost exercise 
of his patience, the utmost of his intercession, the 
utmost of the glory that he has prepared and taken 
possession of for us. But I presume that there 
is none that can know all this, therefore I may 
without any fear assert, there is none that knows, 
that is, that knows to the full, the other. 

We come now more partictdarly to speak of the 
knowledge of the love of Christ ; we have spoken 
of the hve of Christ ; and of the exceeding great- 
ness of it : and now we come. 

Third, To speak of the knowledge ofit; that is 
to say, we will shew 


under these three heads. As to this. First, It 
may be known as to the nature of it. Second, It 
may be known in many of the degrees of it. Third, 
But the greatest knowledge that we can have of it 
here, is to know that it passes knowledge. 

First, We may know it in the nature of it. That 
is, that it is lo\e free, divine, heavenly, everlasting, 
inoorrwptible. And this no love is but the love of 
Christ; all other love is either love corruptible, 
transient, mixed, or earthly. It is divine, for 'tis 
the love of the holy nature of God. It is heavenly, 
for that it is from above : it is everlasting, for that 
it has no end : it is immortal, for that there is not 
the appearance of corruptibleness in it, or likeh- 
hood of decay. 

This is general knowledge, and this is common 
among the saints, at leastwise in the notion of it. 
Though I confess, it is hard in time of temptation, 
practically to hold fast the soul to all these things. 
'But, as I have said already, this love of Christ 

must be such, because love in the root of it, is 
essential to his nature, as also I have proved now, 
as is. the root, such are the branches ; and as is 
the spring, such are the streams, unless the chan- 
nels in which those streams do run, should be cor- 
rupted, and so defile it ; but I know no channels 
through which this love of Christ is conveyed unto 
us, but those made in his side, his hands, and his 
feet, &c. Or those gracious promises that dropt 
hke honey from his holy lips, in the day of his 
love, in which he spake them : and seeing his love 
is conveyed to us, as through those channels, and 
so by the conduit of the holy and blessed spirit of 
God, to our hearts, it cannot be that it should 
hitherto be corrupted. I know the cisterns, to 
wit, our hearts, into which it is conveyed, are 
unclean, and may take away much, through the 
damp that they may put upon it, of the native 
savour and sweetness thereof. I know also, that 
there are those that tread down, and muddy those 
streams with their feet ; Eze. xxxiv. is, 19. but yet 
neither the love nor the channels in which it runs, 
should bear the blame of this. And I hope those 
that are saints indeed, wiE not only be preserved 
to eternal hfe, but nourished with this that is in- 
corruptible unto the day of Christ. 

I told you before, that in the hour of temptation, 
it will be hard for the soul to hold fast to these 
things ; that is, to the true definition of this love ; 
for then, or at such seasons, it will not be admitted 
that the love of Christ is either transient, or mixed; 
but we count that we cannot be loved long, unless 
something better than yet we see in us, be found 
there, as an inducement to Christ to love, and to 
continue to love our poor souls, is. Mv. 6. But these 
the Christian at length gets over ; for he sees, by 
experience, he hath no such inducement ; De. k. 5. 
also, that Christ loves freely, and not for, or be- 
cause of such poor, silly, imaginary enticements. 
Eze. xvi. CO— 62. Thus therefore the love of Christ 
may be known, that is, in the nature of it : it may, 
I say, but not easily. Eze. xxxvi- 25— S3. For this know- 
ledge is neither easily got, though got, nor easily 
retained, though retained. There is nothing that 
Satan setteth himself more against, than the break- 
ing forth of the love of Christ in its own proper 
native lustre. For he knows it destroys his king- 
dom, which standeth in profaneness, in errors and 
delusions, the only destruction of which is the 
knowledge of this love of Christ. 2 Co. v. it What 
mean those swarms of opinions that are in the 
world? what is the reason that some are carried 
about as clouds, with a tempest? what mean men's 
wavermgs, men's changing, and interchanging 
truth for error, and one error for another? why, 
this is the thing, the devil is m it. This work is 
his, and he makes this a-do, to make a dust ; and 
a dust to darken the light of the gospel withal. 



And if he once attaineth to that, then farewell the 
true knowledge of the love of Christ. 

Also he will assault the spirits of Christians with 
divers and sundry cogitations, such as shall have 
ill them a tendency to darken the judgment, delude 
the fancy, to abuse the conscience. He has an art 
to metamorphose all things. He can make God 
seem to be to us, a most fierce and terrible destroyer; 
and Christ a terrible exactor of obedience, and most 
amazingly pinching of his love. He can make sup- 
posed sins unpardonable ; and unpardonable ones, 
appear as virtues. He can make the law to be 
received for gospel, and cause that the gospel shall 
be thrown away as a fable. He can persuade, 
that faith is fancy, and that fancy is the best faith 
in the world. Besides, he can tickle the heart 
Avith false hope of a better life hereafter, even as 
if the love of Christ were there. But, as I said 
before, from all these things the true love of Christ 
in the right knowledge of it, delivereth those that 
have it shed abroad in the heart by the Holy 
Ghost that he hath given. Ro. y. Wherefore it is 
for this purpose that Christ biddeth us to continue 
in his love; Ju. iv. 9. because the right knowledge, 
and faith of that to the soul, dispersetb and driveth 
away aU such fogs, and mists of darkness ; and 
makes the soxil to sit fast in the promise of eternal 
life by him ; yea, and to grow up into him who is 
the head, 'in aU things.' 

Before I leave this head, I wUl present my 
reader with these things, as helps to the knowledge 
of the love of Christ. I mean the knowledge of 
the natwre of it, and as helps to retain it. 

Help First, Know thy self, what a vile, horrible, 
abominable sinner thou art : For thou canst not 
know the love of Christ, before thou knowest the 
badness of thy nature. ' wretched man that I 
am,' Ko. rii.24. must be, before a man can perceive 
the natwre of the love of Christ. He that sees 
himself but little, wUl hardly know mudi of the love 
of Christ : he that sees of himself nothing at all, 
^vill hardly ever see any thing of the love of Christ. 
But he that sees most of what an abominable 
wretch he is, he is like to see mo^ of what is the 
love of Christ. AU errors in doctrine take their 
rise from the want of this (I mean errors in doc- 
trine as to justification.) All the idolizing of men's 
virtues, and human inventions, riseth also from the 
want of this. So then if a man would be kept sure 
and stedfast, let him labour before aU things to 
know his own wretchedness. People naturally 
think that tlie linowledge of their sins is the way 
to destroy them ; when in very deed, it is the first 
step to salvation. Now if thou wouldest know 
the badness of thy self, begin in the first place to 
study the law, then thy heart, and so thy life. The 
law thou must look into, for that's (he glass; thy 
heart thou must look upon, for that's the face; thy 

life thou must look upon, for that's the Icdy of a 
man, as to religion. Ja. i. 33. And without the wary 
consideration of these three, 'tis not to be thought 
that a man can come at the knowledge of himself, 
and consequently to the knowledge of the love of 
Christ. Ja. i. 36, 27. 

Hdp Second, Labour to see the emptmess, short- 
ness, and the pollution that cleaveth to a man's 
own righteousness. This also must in some mea- 
sure be known, before a man can know the natwra 
of the love of Christ. They that see nothing of 
the loathsomeness of man's best things, will think, 
that the love of Christ is of that natm-e as to be 
procured, or won, obtamed or purchased by man's 
good deeds. And although so much gospel light 
is broke forth as to stop men's mouths from saying 
this, yet 'tis nothing else but sound conviction of 
the vileness of man's righteousness, that wUl enable 
men to see that the love of Christ ia of that nature, 
as to save a man without it ; as to see that it is of 
that nature as to justify him without it : I say, 
without it, or not at aU. There is ^wrtness, there 
is,hypoorisy, there is a desire of vain glory, there is 
pride, there is presumption in man's own righteous- 
ness: nor can it be without these wickednesses, 
when men know not the nature of the love of Christ. 
Now these defile it, and make it abominable. Yea, 
if there were no imperfection in it, but that which 
I first did mention, to wit, shortness; how could it 
cover the nakedness of him that hath it, or obtain 
for the man, in whole or in part, that Christ should 
love, and have respect xmto him. 

Occasions many thou hast given thee to see 
the emptiness of man's own righteousness, but aU 
wiU not do unless thou hast help from heaven: 
wherefore thy wisdom wUl be, if thou canst teU 
where to find it, to lie in the way of God, that 
when he comes to visit the men that wait upon him 
in the means of his own appointing, thou mayest 
be there ; if perhaps he may cast an eye of pity 
upon thy desolate soul, and make thee see the 
things abovementioned. That thou mayest know 
the nature of the love of Christ. 

Hdp Third, If thou wouldest know the nature 
of this love, be much in acquainting of thy soul 
with the nature of the law, and the nature of the 
gospel. Ga. iii. 21. The which though they are not 
diametricaUy opposite one to another, yet do pro- 
pound things so differently to man, that if he 
knows not where, when, and how to take them, 
'tis impossible but that he should confound them, 
and in confounding of them, lose his own soul. Ko. 
ix. 31, 32. The law is a servant, both first and last, 
to the gospel : Ho. x. 3, 4. when therefore it is made a 
Lord, it destroyeth : and then to be sure it is made 
a Lord and Saviour of, when its dictates and com- 
mands are depended upon for life. 

Thy wisdom therefore wiU be to study these 



tilings distinctly, and tioroughly ; for so far as 
thou art ignorant of the true knowledge of the 
nature of these, so far thou art ignorant of the true 
knowledge of the nature of the love of Christ. 
Read Paul to the Galatians, that epistle was in- 
dicted hy the Holy Ghost, ou purpose to direct 
the soul, in, and ahout this very thing. 

Hdp Fourth, The right knowledge of the naiure 
of the love of Christ, is ohtained, and retained, hy 
keeping of these two doctrines at an everlasting- 
distance as to the conscience ; to wit, not suffering 
the law to rule hut over my outward man, not 
suffering the gospel to he removed one hair's breadth 
from my conscience. When Christ dwells in my 
heart by faith, Ep. iii. 17. and the moral law dwells 
in my uiembers, Coi. m. 6. the one to keep up peace 
with God, the other to keep my conversation in a 
good decorum : then am I right, and not till then. 

But this will not he done without much experi- 
ence, diligence, and delight in Christ. For there is 
nothing that Satan more desireth, than that the law 
may abide in the conscience of an awakened Chris- 
tian, and there take up the place of Christ, and 
faith ; for he knows if this may be obtained, the 
vail is presently drawn over the face of the soul, 
and the heart darkened as to the knowledge of 
Christ; and being darkened, the man is driven 
into despair of mercy, or is put upon it to work 
for life. 2 Co. iiL 13—15. There is therefore, as I say, 
much diligence required of him that will keep these 
two in their places assigned them of God. I say 
much diligent study of the word, diligent prayer ; 
with diligence to walk with God in the world. 
But we will pass this, and come to the second head. 

Secondly, As the love of Christ may be known 
in the nature of it, so it may be known in many 
degrees of it. That which is knowable, admits of 
degrees of knowledge : the love of Christ is know- 
able. Again, that which is not possible to be 
known to the utmost, is to be known, we know not 
how much ; and therefore they that seek to know 
it, should never be contented or satisfied to what 
degree of the knowledge of it soever they attain ; 
but stiU should be reaching forward, because there 
is more to be known of it before them. ' Brethren, ' 
said Paul, ' I cotmt not myself to have apprehended, 
(that is to the utmost) but this one thing / do, for- 
getting those things which are behind, and reaching 
forth unto those things which are before, I press 
towards the mark for the prize of the high calling 
of God in Christ Jesus, ' Piu. m. 13, 14. 

I might here discourse of many things, since I 
am upon this head of reaching after the knowledge 
of the love of Christ in many of the degrees of it. 
But I shall content myself with few. 

1. He that would know the love of Christ 
in several degrees of it, must begin at his person, 
for in him dwells all the treasures of wisdom and 

knowledge. Nay, more; In him 'are hid all the 
treasures of wisdom and knowledge.' Ck>i. u.3. lu 
him, that is, in his person : For, for the godhead of 
Christ, and our nature to be united in one person, 
is the highest mystery, and the first appearance 
of the love of Christ by himself, to the world. 
1 Ti. iii. 16. Here I say, lie hid the treasures of 
wisdom, and here, to the world, springs forth the 
riches of his love. Jn. i. u. That the eternal word, 
for the salvation of sinners, should come down from 
heaven and be made flesh, is an act of such con- 
descension, a discovery of such love, that can 
never to the fuU be found out. Only here we may 
see, love in him was deep, was broad, was long, and 
high : let us therefore first begin here to learn to 
know the love of Christ, in the high degrees thereof. 

(1.) Here, in the first place, we perceive love, in 
that the huma/n nature, the nature of man, not of 
angels, is taken into union with God. Who so 
could consider this, as it is possible for it to be 
considered, would stand amazed tiU he died with 
wonder. By this very act of the heavenly wisdom, 
we have an imconceivable pledge of the love of 
Christ to man: for in that he hath taken into 
union with himself our nature, what doth it signify, 
but that he intendeth to take into union with him- 
self our persons. For, for this very purpose did 
he assume our nature. Wherefore we read that 
in the flesh he took upon him, in that flesh, he 
died for us, the just for the unjust, that he might 
bring us to God. 1 Fe. iii. is. 

(2.) As he was made Jlesh, so as was said afore, 
he became a public or common person for us : and 
hereby is perceived another degree of his love ; 
undertaking to do for his, what was not possible 
they should do for themselves, perfecting of righ- 
teousness to the very end of the law, and doing for 
us, to the reconciling of us unto his Father, and 

himself. Ko. x. 3, 4. ana iii. 2i. 

(3.) Herein also we may attain to another degree 
of knowledge of his love, by imderstanding that he 
has conquered, and so disabled our foes, that they 
cannot now accomplish their designed enmity upon 
us : Ko. V. and Ep. v. 26, 27. but that when Satan, death, 
the grave and sin have done to his people, what- 
ever can by them be done, we shall be stUl more 
than conquerors, (though on our side be many dis- 
advantages,) through him that has loved us, over 

them. Ro. viii. 37. 

(4.) By this also we may yet see more of his love, 
in that as a forerunner, he is gone into heaven to 
take possession thereof for us : He. vi. 20. there to 
make ready, and to prepare for us our summer- 
houses, our mansion, dweULng-places. As if we 
were the lords, and he the servant! Jn.xiv. 2,3. Oh 
this love ! 

(0.) Also we may see another degree of his love, 
in this, that now in his absence, he has sent the 



third person in tlie Trinity to supply his place as 
another comforter of us, Jn. xvi.7. andxv. 26. that we 
may not think he has forgot us, not he left 
destitute of a revealer of truth unto us. Jn. xiv. 16. 
Yea, he has sent him to fortify our spirits, and to 
.strengthen us under all adversity ; and against our 
enemies of what account, or degree soever. Ln. 

xxi. 15. 

(6.) In this also we may see yet more of the love 
of Christ, in that though he is in heaven and we 
on earth: Nothing can happen to his people to 
hurt them, hut he feds it, is touched with it, and 
cmmkih it as done unto himself: Yea, sympathizes 
with them, and is afflicted, and grieved in their 
griefs, and their afflictions. 

(7.) Another thing hy which also yet more of 
the love of Christ is made manifest, and so may 
by us he known, is this : He is now, and has been 
ever since his ascension into glory, laying out him- 
self as high-priest for us. He. vii. 24-36. that hy the 
improving* of his merits before the throne of grace, 
in way of intercession, he might preserve us from the 
ruins that our daily infirmities would bring upon 
us : He. viii. 13. yea, and make our persons and per- 
formances acceptable in his Father's sight. Ro. v. 

10. 1 Pe. ii. 5. 

(8.) We also see yet more of his love by this, that 
he win have us where himself is, that we may 
behold and be partakers of his glory. Jn. x™. 24. 
And in this degree of his love, there are many 

Then he will come for us, as a bridegroom for 
his bride. Mat. xw. 6-10. Then shall a public mar- 
riage be solemnized, and eternized betwixt him 
and his church. Ke. xix. 6, 7. Then she shall be 
wrapped up in his mantles and robes of glory. 
Col. iii. 4. Then they shall be separated, and sepa- 
rated from other sinners, and all things that offend 
shall be taken away from among them. Mat. xxv. 31. 
ana xiii. 41. Then shall they be exalted to thrones, 
and power of judgment ; and shall also sit in judg- 
ment on sinful men and fallen angels, acquiescing, 
by virtue of authority, with their king and head, 
upon them., s. Then or from thenceforth 
for ever, there .shall be no more death, sorrow, 
hidings of his face, or eclipsing of their glory for 
ever. lu. ix. 36. And thus you may see what rounds 
this our Jacob's ladder hath, and how by them we 
may climb, and climb, even until we are climbed 
up to heaven : but now we are set again ; for aU 
the glories, all the benefits, aU the blessings, and 
oM the good things that are laid up in heaven for 
these; Who can understand? 

2. A second thing whereby the love of Christ 
in some degrees of it may be known, is this : 

* ' Improving,' not in quality but by extending the benefits, 
employing to good purpose; turning to profitable account. — Ed. 

That he should pass by angds and take hold of us. 
Who so considereth the nature of spirits, as they 
are God's workmanship, must needs confess, that 
as such, they have a pre-eminency above that which 
is made of dust: This then was the disparity 
'tvrixt us and them; they being, by birth, far 
more noble than we. But now, when both are 
fallen, and by our fall, both in a state of condem- 
nation, that Jesus Christ should choose to take up 
us, the most inconsiderable, and pass by them, to 
their eternal perdition and destruction: love! 
love in a high degree to man : For verily he took 
not hold of angels, but of the seed of Abraham he 
took hold. He.u. 16, Yet this is not all: In all pro- 
bability this Lord Jesus has ten times as much to 
do now he has undertaken to be our Saviour, as he 
would have had, had he stepped over us and taken 
hold on them. 

(1.) He needed not to have stooped so low as to 
take flesh upon him ; theirs being a more noble 

(2.) Nor would he in aU likelihood, have met with 
those contempts, those scorns, those reproaches 
and undervaluings from them, as he has aU-along 
received in this his undertaking, and met with from 
sinful flesh. For they were more noble than we, 
and would sooner have perceived the design of 
grace, and so one would think more readily have 
fallen in therewith, than [creatures in] such dark- 
ness as we were, and still by sin are. 

(3.) They would not have had those disadvantages 
as we, for that they would not have had a tempter, 
a destroyer, so strong and mighty as ours is, 
Alas ! had God left us, and taken them, though 
we should have been ever so full of envy against 
their salvation ; yet being but flesh, what could we 
have done to them to have laid obstacles in the 
way of their faith and hope, as they can and do in 

(4.) They, it may fairly be presumed, had they 
been taken, and we left, and made partakers in 
our stead, while we had been shut out, as they 
are, would not have put Christ so to it, now in 
heaven (pray bear with the expression, because 1 
want a better) as we by our imperfections havo 
done and do. Sin, methinks, would not have so 
hanged in their natures as it doth in oiirs : their 
reason, and sense, and apprehensions being more 
quick, and so more apt to have been taken with 
this love of Christ, and by it more easily have been 

(5.) The law which they have broken, being not 
so intricate, as that against which we have offended, 
theirs being a commandment with faithfulness 
to abide in the place in which their Creator had 
set them ; methinks, considering also the aptness 
of their natures as angels, would not have 
their complete obedience so difficult. 



(6.) Nor can I imagine, but had they been taken, 
they, as creatures excelling in strength, would have 
been more capable of rendering these praises and 
blessings to God for eternal mercies, than such 
poor sorry creatures as we are, could. But ! 
'behold what manner of love the Father hath 
bestowed upon us, that we should be called the 
children of God. ' i Jn. m. i. That we, not they, that 
we notwithstanding all that they have, or could 
have done to hinder it, should be called the children 
of God. 

This therefore is an high degree of the love of 
Jesus Christ to us, that when we and tliey were 
fallen, he should stoop and take up us, the more 
ignoble, and leave so mighty a creature in his sins 
to perish. 

3. A third thing whereby the love of Christ in 
some of the degrees of it may bo known, will be 
to consider more particularly the way, and unwea- 
ried work that he hath with man to bring him to 
that kingdom, that by his blood he hath obtained 
for him. 

(1 .) Man, when the Lord Jesus takes him in hand 
to make him partaker of the benefit, is found an 
enemy to his redeemer ; nor doth all the intelli- 
gence that he has had of the grace and love of 
Christ to such, mollify him at all, to wit, before 
the day of God's power comes, Eo. iv. 5. and v. 7-10. 
And this is a strange thing. Had man, though 
he could not have come to Christ, been willing that 
Christ should have come to him, it had been some- 
thing ; it would have shewn that he had taken his 
grace to heart, and considered of it: yea, and 
diat he was wUling to be a sharer in it. But verily 
here is no such thing ; man, though he has free 
will, yet is willing by no means to be saved God's 
way, to wit, by Jesus Christ, before (as was said 
before) the day of God's power comes upon him. 
When the good shepherd went to look for his sheep 
that was lost in the wUdemess, and had found it : 
did it go one step homewards upon its own legs ? 
did not the shepherd take her and lay her upon 
his shoulder, and bring her home rejoicing. Lu. xv. 
This then is not love only, but love to a degree. 

(2.) When man is taken, and laid under the day of 
God's power : When Christ is openmg his ear to 
discipline, and speaking to him that his heart may 
receive instruction ; many times that poor man is, 
as if the devil had found him, and not God. How 
frenzily he imagines ? how crossly he thinks ? How 
ungainly he carries it under convictions, counsels, 
and his present apprehension of things ? I know 
some are more powerfully dealt withal, and more 
strongly bound at first by the world ; but others 
more in an ordinary manner, that the flesh, and 
reason may be seen, to the glory of Christ. Yea, 
and where the will is made more quickly to 
comply with its salvation, 'tis no thanks to the 

sinner at all. Job iv. is. 'Tis the day of the power 
of the Lord that has made the work so soon 
to appear. Therefore count this an act of love, 
in the lieight of love; Love in a great degree. 

Jn. XV. 16. 

(3.) When Christ Jesus has made this mad man 
to come to himself, and persuaded him to be will- 
ing to accept of his salvation : yet he may not be 
trusted, nor left alone, for then the corruptions 
that stiU lie scattering up and down in his flesh 
wiU tempt him to it, and he will be gone ; yea, 
so desperately wicked is the flesh of saints, that 
should they be left to themselves but a little whUe, 
none knows what horrible transgressions would 
break out. Proof of this we have to amazement, 
plentifully scattered here and there in the word. 
Hence we have the patience of God, and his gen- 
tleness so admired : 2 ch. xxxii. 21. for through that it 
is that they are preserved. He that keepeth Israel 
neither slumbers nor sleeps, Ps. cx-ii. 4. but watches 
for them, and over them every moment, for he 
knows else they will be hurt. Is. xxrii. 3. 

(4.) Yea, notwithstanding this, how often are 
saints found playing truant, and lurking like thieves 
in one hole or other. Now, in the guUt of back- 
sliding by the power of this, and then in filth by 
the power of that corruption. Je. a. 26. Yea, and 
when found in such decayings, and under such 
revoltings from God, how commonly do they hide 
their sin with Adam, and David, even until their 
Saviour fireth out of their mouths a confession of 
the truth of their naughtiness. 'When I keep 
silence,' said David, (and yet he chose to keep 
silence after he had committed his wickedness) 
'my bones waxed old through my roaring all the 
day long. For day and night thy hand was heavy 
upon me, my moisture is turned into the drought 
of summer. ' Ps. xxiii 3, 4 But why didst thou not con- 
fess what thou hadst done then ? So I did, saith 
he, at last, and thou forgavest the iniquity of my 

sin. ver. 5. 

(5.) When the sins of saints are so visible and 
apparent to others, that God for the vindication of 
his name and honour must punish them in the 
sight of others ; yea, must do it, as he is just : 
Yet then for Christ's sake, he waveth such judg- 
ments, and refuseth to inflict such pimishments as 
naturally tend to their destruction, and chooseth to 
chastise them with such rods and scourges, as may 
do them good in the end ; and that they may not 
be condemned with the world. 1 Co. ji. si. 32. Where- 
fore the Lord loves them, and they are blessed, 
whom he chasteneth and teacheth out of his law. 
He. xii. 5—8. and Ps. xciv. 12. And these things are love 
to a degree. 

(6.) That Christ should supply out of his fuhiess 
the beginnings of grace in our souls, and carry on 
that work of so great concern, and that which at 



times we have so little esteem of, is none of the 
least of the aggravations of the love of Christ to 
his people. And this work is as *common as any 
of the works of Christ, and as necessary to our 
salvation, as is his righteousness, and the imputa^ 
tkmthereof to OUT justification: For else how could 
we hold out to the end ; Mat. xziv. is. and yet none 
else can he saved. 

(7.) And that the love of Christ should be such 
to us that he will thus act, thus do to, and for us, 
^vith gladness ; (as afore is manifest by the para- 
ble of the lost sheep) is another degree of his love 
towards us ; And such an one too, as is none of 
the lowest rate. I have seen hot love, soon cold ; 
and love that has continued to act, yet act towards 
the end, as the man that by running, and has run 
himself off his legs, pants, and can hardly run any 
longer: but I never saw love like the love of 
Christ, who as a giant, and bridegroom coming 
out of his chamber, and as a strong man, rejoiceth 
to run his race. Fs. xix. 5. Loving higher and higher, 
stronger and stronger, I mean as to the lettings 
out of love, for he reserveth the best wine even till 
the last. Jn. ii. 10. 

(8.) I will conclude with this, that his love may 
be known in many degrees of it, by that sort of 
sinners whose salvation he most rejoiceth in, and 
that is, in the salvation of the sinners that are of 
the biggest size : Great sinners, Jemsalem sinners, 
Samaritan sinners, publican sinners. I might 
urge moreover, how he hath proportioned invita- 
tions, promises and examples of his love, for the 
encouragement and support of those whose souls 
would trust in him : By which also great degrees 
of his love may be understood. But we will come 
now to the third thing that was propounded. 

Thirdly, But the greatest attainment that as to 
the understanding of the love of Christ, we can 
arrive to here, is to know that it ■passes knowledge: 
And to know the love of Christ that passeth hrww- 
ledge. This truth discovereth itself, 

1. By the text itself, for the apostle here, in 
this prayer of his for the Ephesians, doth not only 
desire that they may know, but describeth that 
thing which he prays they may know, by this tenn. 
It passeth knowledge. And to know the love of 
Christ which passeth knowledge. As our reason 
and carnal imagination will be rudely, and unduly 
tampering with any thing of Christ, so more espe- 
cially with the love and kindness of Christ: Judg- 
ing and concluding that just such it is, and none 
other, as may be apprehended by them : Yea, and 
will have a beKef that just so, and no otherwise 
are the dimensions of this love ; nor can it save 
beyond our carnal conceptions of it. Saying to 
the soul as Pharaoh once did to Israel in another 

* See meaning of ' common,' note on p. 20. 

case : ' Let the Lord be with you as I shall ' (judge 
it meet he should) 'let you go.' We think Christ 
loves us no more than we do think he can, and so 
conclude that his love is such as may by us be 
comprehended, or known to the utmost bounds 
thereof. But these are false conceptions, and this 
love of Christ that we think is such, is indeed none 
of the love of Christ, but a false image thereof, 
set before our eyes. I speak not now of weak 
knowledge, but of foolish and bold conclusions. 
A man through unbelief may think that Christ has 
no love for him, and yet Christ may love him with 
a love that passeth knowledge. But when men in 
the common course of their profession, will be al- 
ways terminating here, that they know how, and 
how far Christ can love, and will thence be bold 
to conclude of their own safety, and of the loss and 
ruin of all that are not in the same notions, 
opinions, formalities, or judgments as they: this 
is the worst and greatest of all. The text there- 
fore, to rectify those false and erroneous conclu- 
sions, says. It is a love thai passeth knowledge. 

And it will be worth our observation to take notice 
that men, erroneous men, do not put these limits so 
commonly to the Father and his love, as [to] the 
Son and his. Hence you have some that boast 
that God can save some who have not the know- 
ledge of the person of the mediator Jesus Christ the 
righteous ; as the heathens that have, and stUldo 
make a great improvement of the law and light of 
nature : crying out with disdain against the nar- 
rowness, rigidness, censoriousness, and pride of 
those that think the contrary. Being not ashamed 
all the while to eclipse, to degrade, to lessen and 
undervalue the love of Jesus Christ ; making of 
him and his undertakings, to offer himself a sacri- 
fice to appease the justice of God for our sins, but 
a thing indifferent, and in its own nature but as 
other smaller matters. 

But all this while the devil knows fuU well at 
what game he plays, for he knows that without 
Christ, without faith in his blood, there is no re- 
mission of sins. Wherefore, saith he, let these 
men talk what they will of the greatness of the 
love of God as creator, so they slight and under- 
value the love of Christ as mediator. And yet it 
is worth our consideration, that the greatness of 
the love of God is most expressed in his giving of 
Christ to be a Saviour, and in bestowing his bene- 
fits upon us that we may be happy through him. 

But to return. The love of Christ that is so in- 
deed, is love that passeth knowledge : and the best 
and highest of our knowledge of it is, that we 
know it to be such. 

2. Because I find that at this point, the great 
men of God, of old, were wont to stop, be set, 
and beyond which they could not pass. 'Twas 
this that made Moses wonder. De. iv. 31-^4. 'Twas 



this that made David cry out, How great and won- 
derful are the works of God? 'Thy thoughts to 
usward : they cannot be reckoned up in order unto 
thee : IJ I would declare and speak of tJiem, they 
are more than can be nunjhered.' Pa.3ii.5. And 
again, ' How precious also are thy thoughts unto 
me, God ! how great is the sum of them ! If 
I should count them, they are more in number than 
the sand, ' Ps. Mxxix. 17, 18. And a little before, • such 
knowledge is too wonderful for me.' ver. 6. Isaiah 
saith, there hath not entered into the heart of man 
what God has prepared for them that wait for him. 
Is. iidv. 4. Ezekiel says, this is the river that can- 
not be passed over: chap, xivu. 6. And Micah to the 
sea, [chap. vii. 19] and Zechariah to a fountain, hath 
compared this unsearchable love. chap. xiu. i. Where- 
fore the Apostle's position, That the hue of Christ 
is that which passeth knowledge, is a truth not to 
be doubted of: Consequently, to know this, wid 
thai, it is such, is the farthest that we can go. 
This is to justify God, who has said it, and to 
magnify the Son, who has loved us with such a 
love: And the contrary is to dishonour him, to 
lessen him, and to make him a deficient Saviom*. 
For suppose this should be true, that thou couldest 
to the utmost comprehend this love ; yet unless, by 
thy knowledge thou canst comprehend beyond all 
evil of sin, or beyond what any man sins, who 
shall be saved, can spread themselves or infect : 
Thou must leave some pardonable man in an un- 
pardonable condition. For that thou canst com- 
prehend this love, and yet canst not comprehend 
that sin. This makes Christ a deficient Saviour. 
Besides, if thou comprehendest truly; the word 
that says, it passeth knowledge, hast lost its sanc- 
tity, its truth. 

It must therefore be, that this love passeth 
knowledge ; and that the highest pitch that a man 
by knowledge can attain unto, as to this, is to know 
that it passeth knowledge. My reason is, for that 
all degrees of love, be they never so high, or many, 
and high, yet, if we can comprehend them, rest in 
the bowels of oiy knowledge, for that only which 
is beyond us, is that which passeth knowledge. 
That which we can reach, cannot be the highest : 
And if a man thinks there is nothing beyond what 
he can reach, he has no more knowledge as to that: 
but if he knows that together with what he hath 
already reached, there is that which he cannot 
reach, before [him] ; then he has a knowledge 
for that also, even a knowledge, that it passeth 
knowledge. 'Tis true a man that thus knoweth 
may have divers conjectures about that thing that 
is beyond his knowledge. Yea, in reason it will 
be so, because he knows that there is something 
yet before him : But since the thing itself is truly 
beyond his knowledge, none of his conjectures 
about that thing may be counted knowledge. Or 


suppose a man that thus conjeetureth, should hit 
right as to what he now conjectures ; his right 
hitting about that thing may not be called know- 
ledge : It is as yet to him but as an uncertain 
guess, and is still beyond his knowledge. 

Quest. But, may some say, what good will it do 
a man to know that the love of Christ passeth 
knowledge ? one would think that it should do one 
more good to believe that the knowledge of the 
whole love of Christ might be attamable. 

Answ. That there is an advantage in knowing 
that the love of Christ passeth knowledge ; must 
not be questioned, for that the Apostle saith it 
doth. 2 TL iii. 16. For to know what the holy word 
affirms, is profitable : nor would he pray that we 
might know that which passeth knowledge, were 
there not by our knowing of it, some help to be 
administered. But to shew you some of the ad- 
vantages that will come to us by knowing that 
the love of Christ passeth knowledge. 

(1.) By knowing of this a child of God has in 
reserve for himself, at a day, when all that he 
otherwise, knows, may be taken from him through 
the power of tempta^on. Sometimes a good man 
may be so put to it^ that all that he knows com- 
prehensively may be taken from him : to wit, the 
knowledge of the truth of hia faith, or that he has 
the grace of God in him, or the like, this I say 
may be taken from him. Now if at this time, he 
knows the love of Christ tlwt pass^h knowledge, he 
knows a . way in all probability to be recovered 
again. For if Christ Jesus loves with a love that 
passeth knowledge : then, saith the soul, that is 
thus in the dark, he may love me yet, for ought I 
know, for I know that he loves with a love that 
passeth knowledge ; and therefore I wiU not 
utterly despond. Yea, if Satan should attempt to 
question whether ever Christ Jesus will look upon 
me or no : the answer is, if I know the love that 
passes knowledge : But he may look upon me, (0, 
Satan) yea, and love, and save me too, for ought 
I poor sinner know ; for he loves with a love that 
passeth knowledge. If I be fallen into sin that 
lies hard upon me, and my conscience fears, that 
for this there is no forgiveness. The help for a 
stay from utter despair is at hand : but there may, 
say I, for Christ loves, with a love that passeth 
knowledge. If Satan would dissuade me from 
praying to God, by suggesting as if Christ would 
not regard the stammering, and chattering prayer 
of mine. The answer is ready, but he may regard 
for ought I know ; for he loves with a love that 
passeth knowledge. If the tempter doth suggest 
that thy trials, and troubles, and afflictions, are so 
many, that it is to be thought thou shall never get 
beyond them. The answer is near, but for ought 
we know, Christ may carry me through them all, 
for he loves with a love that passeth knowledge. 



Thus I say, is relief at hand, and a help m reserve 
for the tempted, let their temptations he what they 
■vvill. This therefore is the weapon that wUl haffle 
the devU when all other weapons fail ; for ought I 
Icnow, Christ may save me, for he loves with a 
love that passeth knowledge. Yea, suppose he 
should drive me to the worst of fears, and that is 
to doubt that I neither have nor shall have for 
ever the grace of God in my soul. The answer is 
at hand, hut I have or may have it, for Christ 
loves with a love that passeth knowledge. Thus 
therefore you may see that in this prayer of Paul, 
there is a great deal of good. He prays, when he 
prays that we might know the love of Christ that 
passeth knowledge : that we may have a help at 
hand, and relief against all the horrible temptations 
of the devil. For this is a help at hand, a help 
that is ready to fall in with us, if there be yet re- 
maining with us, but the least grain of right rea- 
soning according to the nature of things. For if 
it he objected against a man that he is poor, be- 
cause he has but a groat in his pocket ; yet if he 
has an imknown deal of money in his trunks, how 
easy is it for him to recover himself from that slan- 
der, by returning the knowledge of what he has, 
upon the objector. This is the case, and thus it 
is, and will be with them that know the love of 
Christ that passeth knowledge. Wherefore, 

(2.) By this knowledge, room is made for a chris- 
tian, and liberty is ministered unto him, to turn 
humself every way in all spiritual things This is 
the Christian's rehoboth, that well for which the 
Philistines have no heart to strive, and that which 
will cause that we be fruitful in the land. Qe.Dtvi.22. 

If Christians know not with this knowledge, they 
walk in the world as if they were pinioned ; or as 
if fetters were hanged on their heels. But this 
enlarges their steps under them : 2 Sa. nii. S7. by the 
knowledge of tJiis love they may walk at liberty, 
and their steps shall not be straitened. This is that 
which Solomon intends when he saith, ' Get wisdom, 
and get understanding.' Pr. iv. 5. Then 'when thou 
goest, thy steps shall not be straitened, and when 
thou runnest, thou shalt not stumble. ' Pr. iv. 12. A 
man that has only from hand to mouth, is oft put 
to it to know how to use his penny, and comes off 
also, many times, but with an hungry beUy ; but 
he that has, not only that, but always over and to 
spare, he is more at liberty, and can hve in fulness, 
and far more like a gentleman. There is a man 
has a cistern, and that is full of water: there is 
another also, that has his cistern full, and withal, 
his spring in his yard ; but a great drought is upon 
the land in which they dwell : I would now know, 
which of these two have the most advantage to live 
in their own minds at liberty, without fear of want- 
ing water? Why this is the case in hand. There 
is a Cliristian that knows Christ in all those degrees 

of his love that are knowable, but he knowetb 
Christ nothing in his love that passeth knowledge. 
There is another Christian, and he knows Christ, 
as the first, but withal, he also knows him as to 
his love that passeth knowledge. Pray now tell 
me, which of these two are likeliest to live most 
like a Christian, that is, like a spiritual prince, and 
like him that possesseth all things ? which has 
most advantage to live in godly largeness of heart, 
and is most at liberty in his mind? which of these 
two have the greatest advantage to believe, and the 
greatest engagements laid upon him to love the 
Lord Jesus? which of these have also most in 
readiness to resist the wiles of the devU, and to 
- subdue the power and prevalency of corruptions ? 
'Tis this, that makes men fathers in Christianity. 
'I write unto you, fathers, because ye have known; 
- - I have written imto you, fathers, because ye 
have known, ' 1 Jn. ii. is— 14. why, have not others 
known, not so as the fathers ? The fathers have 
hnown and hnovm. They have known the love 
of Christ in those degrees of love which are htwm- 
able, and have also known the love of Christ to 
be such which passeth knowledge. In my father's 
house is bread enough and to spare, was that that 
fetched the prodigal home. La. xv. 17. And when 
Moses would speak an endless all to Israel, for the 
comfort and stay of their souls, he calls their God, 
'The fountain of Jacob upon a land of com and 

wine.' De. xixiii.28. 

(3.) By this knowledge, or knowmg of the love of 
Christ which passeth knowledge, there is begot in 
Christians a greater desire to press forwards to that 
which is before them. Phi. iii. ia-21. What' is the 
reason of all that sloth, carnal contentedness, and 
listlessness of spirit in Christians, more than the 
ignorance of this. For he that thinks he hnam 
what can be known, is beyond all reason that 
should induce him to seek yet after more. Now 
the love of Christ may be said, not to be knowable, 
upon a threefold account : [namely.] For that my 
knowledge is weak. For that my knowledge is 
imperfect. Or for that, though my knowledge 
be never so perfect, because the love of Christ is 

There is love that is not to be apprehended by 
weak knowledge. Convince a man of this, and 
then, if the knowledge of what he already has, be 
truly sweet to his soul, Pr. ii. 10. it will stir him up 
with great heartiness to desire to know what more 
of this is possible. 

There is love beyond what he knows already, 
who is indued with the most perfect Imowledge, 
that man here may have. Now if what this man 
knows already of this love is indeed sweet unto 
him ; then it puts him upon hearty desires that his 
soul may yet know more. And because there is 
no bound set to man, how much he may know in 



tliis life thereof; therefore his desires, notwith- 
standing what he has attained, are yet ke^ alive, 
and in the pursuit after the knowledge of more of 
the love of Christ. And God in old time has taken 
it so well at the hands of some of his, that their 
desires have been so great, that when, as I may 
say, they have known as much on earth as is 
possible for them to know ; (that is by ordinary 
means) he has come down to them in visions and 
revelations ; or else taken them up to him for an 
hour or two into paradise, that they might hmw, 
and then let them down again. 

But this is not all, There is a knowledge of the 
love of Christ, that we are by no means capable of 
until we be possessed of the heavens. And I 
would know, if a man indeed loveth Christ, whether 
the beUef of this be not one of the highest argu- 
ments that can be urged, to make such an one 
weary of this world, that he may be with him. To 
such an one, 'to live is Christ, and to die is gain.' 
Phi. L 21—23. And to such an one, it is difficult to 
bring his mind to be content to stay here a longer 
time ; except he be satisfied that Christ has still 
work for bim here to do. 

I wiU yet add, There is a love of Christ, I will 
not say, that cannot be hnmon, but I will say, that 
cannot be enjoyed ; no, not by them now in heaven 
(in soul) untU the day of judgment. And the 
knowledge of this, when it has possessed even men 
on earth, has made them choose a day of judgment, 
before a day of death, that they might know what 
is beyond that state and knowledge which even the 
spirits of just men made perfect, now do enjoy in 
heaven. 2 Co. v. 4. Wherefore, as I said at first. To 
hmw the love of Christ that passdh knowledge, is 
advantageous upon this account; it begetteth in 
Christians a great desire to reach, and press for- 
ward to that which is before. 

One thing more, and then, as to this reason, I 
have done. Even that love of Christ that is abso- 
lutely unknowable, as to the utmost boimd thereof 
because it is eternal, will be yet in the natwe of it 
sweet and desirable, because we shall enjoy or be 
possessed of it so. This therefore, if there were 
no more, is enough, when known, to draw away 
the heart from things that are below, to itself. 

(4.) The hve thai passeth hnmoledge. The know- 
ledge of that is a very fruitful knowledge. It 
cannot be, but it must be fruitful. Some know- 
ledge is empty, and alone, not attended with that 
good, and with those blessings wherewith this 
knowledge is attended. Did I say, it is fruitful ? 
I wUl add, it is attended with the best fruit ; it 
yieldeth the best wine : It fills the soul with all the 
fubess of God. 'And to know the hve of Christ 
which passeth knowledge, that ye may be filled 
with all the fulness of God.' God is in Christ, 
and makes himself known to us by the love of 

Christ. 'Whosoever transgresseth, and abideth 
not in the doctrme of Christ, hath not God,' for 
God is not to be found nor enjoyed, but in him, 
consequently, he that hath, and abideth in the 
doctrine of Christ, 'hath both the Father and the 
Son.' 3Jn. 9. Now, since there are degrees of 
knowledge of this doctrine, and since the highest 
degree of the knowledge of him, is to know that 
he has a Love that passeth knowledge, it follows, 
that if he that has the least saving knowledge of 
this doctrine, hath God ; he that hath the largest 
knowledge of it, has God much more, or, accord- 
ing to the text, is filled with aU the fulness of God. 
What this fulness of God should be, is best 
gathered from such sayings of the Holy Ghost, as 
come nearest to this, in language, filled. 

Full of goodness. Eo. xv. u. 

FuU of faith. Ac. vi. 5. 

Full of the Holy Ghost. Ac. vii. 55. 

FuU of assiu-ance of faith. He. x. 23. 

Full of assurance of hope. He. vi. u. 

FuU of joy unspeakable, and fuU of glory. 
1 Pe. i. 8. 

Full of joy. 1 Jn. 1 4. 

FuU of good works. Ac. m. 36. 

Being fiUed with the knowledge of his will. 
Col. i. 9. 

Being filled with the spirit. Ep. v. is. 

FiUed with the fruits of righteousness, whicli 
are by Jesus Christ unto the glory and praise of 

God. Phi.iy.ll. 

These things to be sure are included either for 
the cause or eifect of this fulness. The cause they 
cannot be, for that is God's, by his Holy Spirit. 
The effects therefore they are, for wherever God 
dweUs in the degree intended in the text, there is 
shewn in an eminent manner, by these things, ' what 
is the riches of the glory of his inheritance in the 
saints.' Ep. i. 18. But these things dweU not in that 
measure specified by the text, in any, but those 
who know the kme of Christ which passeth knowledge. 

But what a man is he that is fiUed with aU these 
things ! or that is, as we have it in the text, ' fiUed 
with aU the fulness of God ! ' Such men are, at 
this day, wanting in the churches. These are the 
men that sweeten churches, and that bring glory to 
God and to religion. And knowledge will make 
us such, such knowledge as the Apostle here speaketh 

I have now done, when I have spoken something 
by way of nsE unto you, from what hath been said. 

Use First, Is there such breadth, and length, and 

* How deligMfoUy has Bunyan brought forth the marrow 
of this iraportaut text. He felt that those who were filled 
with all the fulness of God, sweetened the churches in his day; 
they were wanted then; are they not equally wanted now? 



depth, and lieight in God, for us? And is there 
toward us love in Christ that passeth knowledge ? 
Then this shews us, not only the greatness of the 
majesty of the Father and the Son, but the great 
good will that is in their heart to them that receive 
their word. 

God has engaged the hreadth, aiid length and 
depth, and height of the love, the wisdom, the 
power, and truth that is in himself, for us ; and 
Christ has loved us with a love that passeth know- 
ledge. We may well say, 'Who is like thee, 
Lord, among the gods?' Ex. xv.ii. Or, as another 
prophet has it, 'Who is a God like unto thee, that 
pardoneth iniquity, and passeth by the transgres- 
sion of the remnant of his heritage? he retaineth 
not his anger for ever : because he delighteth in 
mercy. ' Mi vii. is. Yea, no words can sufficiently 
set forth the greatness of this love of God and his 
Son to us poor miserable sinners. 

Use Second, Is there so great a heart for love, 
towards us, both in the Father and in the Son ? 
Then let us be much in the study and search after 
the greatness of this love. This is the sweetest 
study that a man can devote himself unto ; because 
it is the study of the love of God and of Christ to 
man. Studies that yield far leas profit than this, 
how close are they pursued, by some who have 
adapted themselves thereunto? Men do not use 
to count telling over of their money burthensome 
to them, nor yet the recoimting of their grounds, 
their herds, and their flocks, when they increase. 
Why? the study of the unsearchable love of God 
in Christ to man, is better in itself, and yields 
more sweetness to the soul of man, than can ten 
thousand such things as but now are mentioned. 
I know the wise men of this world, of whom there 
are many, will say as to what I now press you 
unto; Who can shew us any good in it? But 
' Lord, lift thou up the light of thy countenance 
upon us. Thou hast put gladness in my heart, 
more than in the time that their com and their 
wine increaseth. Ps. iv. 6, 7. David also said that his 
meditation on the Lord should be sweet. Oh, there 
is in God and in his Son, that kindness for the 
sons of men, that, did they know it, they would 
like to retain the Imowledge of it in their hearts. 
They would cry out as she did of old ; ' Set me as 
a seal upon thy heart, as a seal upon thine arm : 
For love is strong as death.' Song viii. 6, 7. Every 
part, crumb, grain, or scrap of this knowledge, is 
to a Christians, as drops of honey are to sweet- 
palated children, worth the gathering up, worth 
the putting to the taste to be relished. Yea, David 
says of the word which is the ground of knowledge : 
' It is sweeter than honey or the honey-comb. 
More,' saith he, ' to be desired are they than gold ; 
yea, than much fine gold ; sweeter also than honey 
or the honey-comb.' Ps. xix. u. Why then do not 

Christians devote themselves to the meditation of 
this so heavenly, so goodly, so sweet, and so com- 
fortable a thing, that yieldeth such advantage to 
the soul? The reason is, these things are talked 
of, but not believed: did men believe what they 
say, when they speak so largely of the love of God, 
and the love of Jesus Christ, they would, they 
could not but meditate upon it. There are so 
many wonders in it, and men love to think of won- 
ders. There is so much profit in it, and men lovo 
to think of that which yields them profit. But, 
as I said, the belief of things is wanting. Belief 
of a thing will have strong efifects, whether the 
ground for it be true, or false. As suppose one of 
you should, when you are at a neighbour's house, 
believe that your own house is on fire, whilst your 
children are fast asleep in bed, though indeed there 
were no such thing ; I will appeal to any of you 
if this belief would not make notable work with 
and upon your hearts. Let a man believe he shall 
be damned, though afterwards it is evident he 
believed a lie, yet what work did that belief make 
in that man's heart; even so, and much more, the 
belief of heavenly things will work, because true 
and great, and most good; also, where they are 
indeed believed, their evidence is managed upon 
their spirit, by the power and glory of the Holy 
Ghost it self : Wherefore let us study these things. 
Use Third, Let vs cast owrsdves upon this love. 
No greater encouragement can be given us, than 
what is in the text and about it. It is great, it is 
love that passeth knowledge. Men that are sensi* 
ble of danger, are glad when they hear of such 
helps upon which they may boldly venture for 
escape. Why such an help and relief, the text 
helpeth trembling and fearful consciences to. Fear 
and trembling as to misery hereafter, can flow but 
from what we know, feel, or imagine : but the text 
speaks of a love that is beyond that we can know, 
feel, or imagine, even of a love that passeth know- 
ledge ; consequently of a love that goes beyond all 
these. Besides, the Apostle's conclusion upon this 
subject, plainly makes it manifest that this mean- 
ing which I have put upon the text, is the mind 
of the Holy Ghost. ' Now unto him,' saith he, 
' that is able to do exceeding abundantly above all 
that we ask or think, according to the power that 
worketh in us, unto him be glory in the chiu'ch by 
Christ Jesus, throughout all ages, world without 
end. Amen. ' Ep. iu. 20, 21. What can be more plain? 
what can be more fuU? What can be more suit- 
able to the most desponding spirit in any man? 
He can do more than thou knowest he will. He 
can do more than thou thinkest he can. What 
dost thou think? why, I think, saith the sinner, 
thai I am cast aiway. Well, but there are worse 
thoughts than these, therefore think again. Why, 
saith the sianer, I Qmik that my sins are as mot/ny 



as the sins ofaMthe vx/rld. Indeed this is a very 
black thought, but there are worse thoughts than 
this, therefore pinthee thiiik again. Why, IthivJc, 
saith the sinner, that God is not able to pardon all 
my sins. Ay, now thou hast thought indeed. For 
this thought makes thee look more like a devil 
than a man, and yet because thou art a man and 
not a devU, see the condescension and the bound- 
lessness of the love of thy God. ffe is able to do 
above ail thai we think! Couldest thou (sinner) if 
thou hadst been allowed, thyself express what thou 
wouldest have expressed, the greatness of the love 
thou wantest, with words that coidd have suited 
thee better? for 'tis not said he can do above what 
we think, meaning our thinking at present, but 
above all we can think, meaning above the worst 
and most soul-dejecting thoughts that we have at 
any time. Sometimes the dejected have worse 
thoughts than at other times they have. Well, 
take them at their worst times, at times when they 
think, alid think, till they think themselves down 
mto the very pangs of hell ; yet this word of the 
grace of God, is above them, and shews that he 
can yet recover and save these miserable people. 
Arid now I am upon this subject, I will a little 
further walk and travel with the desponding ones, 
and will put a few words in their months for their 
help against temptations that may come upon them 
hereafter. For as Satan follows such now, with 
charges and applications of guilt, so he may follow 
them with interrogatories and appeals ; for he can 
teU how by appeals, as well as by charging of sin, 
to sink and drown the sinner whose soul he has 
leave to engage. Suppose therefore that some dis- 
tressed man or woman, should after this way be 
enga,ged, and Satan should with his interrogatories, 
and appeals be busy with them to drive them to 
desperation ; the text last mentioned, to say nothing 
of the subject of our discourse, yields plenty of 
help for the relief of such a one. Says Satan, 
dost thou not know that thou hast horribly sinned ? 
yes, says the soul, I do. Says Satan, dost thou 
not know, that thou art one of the vilest in all the 
pack of professors ? yes, says the soul, I do. Says 
Satan, doth not thy conscience tell thee that thou 
art and hast been more base than any of thy fellows 
can imagine thee to be ? Yes, says the soul ; my 
conscience tells me so. Well, saith Satan, now 
will I come upon thee with my appeals. Art thou 
not a graceless wretch ? Yes. Hast thou an heart 
to be sorry for this wickedness ? No, not as I should. 
And albeit, saith Satan, thou prayest sometimes, 
yet is not thy heart possessed with a belief that 
God will not regard thee? yes, says the sinner. 
Why then despair, and go hang thyself, saith the 
devil. And now we are at the find of the thing 
designed and driven at by Satan. But what shall 
I now do, saith the sinner ; I answer, take up the 

words of the text against him, Christ loves with a 
love that passeth knowledge, and anSwereth him 
farther, saying Satan, though I cannot think that 
God loves me; though I cannot think that God 
will save me ; yet I will not yield to thee : for God 
can do more than I think he can. And whereas 
thou appealedst unto me, if whether when I pray, 
my heart is not possessed with uribehef that God 
will not regard me ; that shall not sink me neither : 
for God can do abundantly above what I ask or 
think. Thus this text helpeth, where obstnictions 
are put in against our believing, and thereby cast- 
ing ourselves upon the love of God in Christ for 

And yet this is not all, for the text is yet more 
full: 'He is able to do abundantly more,' yea, 
• exceeding abundantly more, ' or • above all that 
we ask or think. ' It is a text made up of words 
piched and packed together by the wisdom of God, 
picked and packed together on purpose for the suc- 
cour and relief of the tempted, that they may when 
in the midst of their distresses, cast themselves 
upon the Lord their God. He can do abundantly 
more than we ash. Oh! says the soul, that he 
woilld but do so much for me as I could ask him to 
do ! How happy a man should I then be. Why, 
what wouldest thou ask for, sinner ? you may be 
sure, says the soul, I would ask to be saved from 
my sins ; I would ask for faith in, and love to, 
Christ ; I would ask to be preserved in this evil 
world, and ask to be glorified with Christ in heaven. 
He that asketh for aU this, doth indeed ask for 
much, and for more than Satan would have him 
believe that God is able or wiUing to bestow upon 
him ; but mark, the text doth not say, that God is 
able to do all that we can ask or think, but that he 
is able to do above all, yea, abundamih/ above all, 
yea, exceeding abundantly above all that we ask 
or think. What a text is this! What a God 
have we ! God foresaw the sins of his people, and 
what work the devil would make with their hearts 
about them, and therefore to prevent their ruin by 
his temptation, he has thus largely, as you see, 
expressed his love by his word. Let us therefore, 
as has been bidden us, make this good use of this 
doctrine of grace, as to cast ourselves upon this 
love of God in the times of distress and temptation. 

Use Fourth, Take heed of abasing this love. This 
exhortation seems needless; for love is such a 
thing, that one would think none could find in their 
heart to abuse. But for all that, I am of opinion, 
that there is nothing that is more abused among 
professors this day, than is this love of God. There 
has of late more light about the love of Christ 
broke out, than formerly : every boy now can talk 
of the love of Christ ; but this love of Christ has 
not been rightly applied by preachers, or else not 
rightly received by professors. For never was this 



grace of Christ so turned into lasciviousness, as 
HOW. Now it is a practice among professors to 
learn to be vile, of the profane. Yea, and to plead 
for that vileness : Nay, we will turn it the other 
way, now it is so that the profane do learn to be 
vile of those that profess (They teach the wicked 
ones their ways :) Je. ii S3: a thing that no good man 
should think on but with blushing cheeks.* 

Jude gpeaketh of these people, and tells us that 
they, notwithstanding their profession, deny the 
only Lord God, and our Saviour Jesus Christ. 
Ter. 4. ' They profess, ' saith Paul, ' that they know 
God ; but in works they deny hira, being abomin- 
able, and disobedient, and imto every good work 
reprobate.' Tit. lib. 

But I say, let not this love of God and of Christ, 
be abused. 'Tis imnatural to abuse love, to abuse 
love is a viUany condemned of all, yea, to abuse 
love, is the most inexcusable sin of all. It is next 
the sin of devils to abuse love, the love of God and 
of Christ. 

And what says the Apostle ? ' Because they 
received not the love of the truth, that they might 
be saved, therefore God. shall send them strong 
delusion that they shoidd believe a he, that they 
all might be damned, who believed not the truth, 
but had pleasure in unrighteousness.' 2 Th-iLio—ia. 
And what can such an one say for himself in the 
judgment, that shall be charged with the abase of 
love ? Christians, deny yourselves, deny your lusts, 
deny the vanities of this present life, devote your- 
selves to God; become lovers of God, lovers of 
liis ways, and 'a people zealous of good works;' 
then shall you show one to another, and to all 
men, that you have not received the grace of 
God in vain. 3 Co. vt i. Renounce therefore the 
hidden things of dishonesty, walk not in craftiness, 
nor handle God's word deceitfully, but by mani- 
festation of the truth, commend yourselves to every 
man's conscience in the sight of God. Do this, 
I say, yea, and so endeavour such a closure with 
this love of God in Christ, as may graciously con- 
strain you to do it, because, when all proofs of the 
right receiving of this love of Christ shall be 
produced, none will be found of worth enough to 
justify the simplicity of our profession, but that 
Which makes us 'zealous of good works.' Tit. ii. 14 
And what a thing will it be to be turned off at last, 
as one that abused the love of Christ ! as one that 
presumed upon his lusts, this world, and all manner 
of naughtmess, because the love of Christ to pardon 

* Bnnyan lived in singnlarly eventful times. Under the 
Conuponwealth the strictest outward morality waa enforced. 
But when a licentious monarch was placed upon the throne a 
flood of the grossest debauchery was let loose; and those hypo- 
crites, who had put on a doak of religion to serve a tempo- 
rary purpose, threw it off and became ringleaders in the vilest 
iniquities. See Matt. xii. 43 — i5.— En. 

sins was so great ! What an unthinking, what a 
disingenuous one wilt thou be counted at that day! 
yea, thou wilt be found to be the man that made a 
2}rey of love, that made a stalking-horse of love, 
that made of love a slave to sin, the devil and the 
world, and will not that be bad? ReadEze. xri. 

Use Fifth, Is the love of God and of Christ so 
great? let us then labour to improve it to the 
utmost for our advantage, against all the hin- 
drances of faith. 

To what purpose else is it revealed, made men- 
tion of, and commended to us ? We are environed 
with many enemies, and faith in the love of God 
and of Christ, is our only succour and shelter. 
Wherefore our duty and wisdom and privilege is, 
to improve this love for our own advantage. Im- 
prove it against daily infirmities, improve it against 
the wiles of the devil ; improve it against the 
threats, rage, death, and destruction, that the men 
of this world continually with their terror set before 
you. But how must that be done ? why, set this 
love and the safety that is in it, before thine eyes ; 
and behold it while these things make their assaults 
upon thee. These words, the faith of this, God 
loves me, will support thee in the midst of what 
dangers may assault thee. And this is that which 
is meant, when we are exhorted to rejoice in the 
Lord, Phiiii-L to make our boast in the Lord; 
Ps. xiiv. 61. to triumph in Christ ; 2 Co. iL 14. and to set 
the Lord always before our face. Ps. xri. 8. For he 
that can do this thing stedfastly, cannot be over- 
come. For in God there is more than can be iu 
the world, either to help or hinder ; wherefore if 
God be my helper, if God loves me, if Christ be 
my redeemer, and has bestowed his love that passeth 
knowledge upon me, who can be against me ? 
He. xiiL 6, and Ko. viii. 31. and if they be against me, what 
disadvantage reap I thereby ; since even all .this 
also, worketh for my good? This is improving 
the love of God and of Christ for my advantage. 
The same course should Christians' also take with 
the degrees of this love, even set it against all the 
degrees of danger ; for here deep caiReth unto ckep. 
There cannot be wickedness and rage wrought up 
to such or such a degree, as of which it may be 
said, there are not degrees in the love of God and 
of Christ to match it. Wherein Pharaoh dealt 
proudly agamst God's people, the Lord was above 
him, Ex. xviii. 11. did match and overmatch him ; he 
came up to him, and went beyond him ; he coUared 
with him, overcame him, and cast him down. ' The 
Lord is a man of war, the Lord is his name. 
Pharaoh's chariots and his host hath he cast into 
the sea - . - they sank into the bottom as a stone.' 
Ex. XT. 6. There is no striving against the Lord that 
hath loved us ; there is none that strive against 
him can prosper. If the shields of the earth be 
the Lord 's,P3.x!™. 9. then he can wield them for the 



safegaard of liis body the church ; or if they are 
become incapable of being made use of any longer 
in that way, and for such a thing, can he not lay 
them aside, and make himself new ones ? Men can 
do after this manner, much more God. But again, 
if the miseries, or affictions which thou meetest 
with, seem to thee to overflow, and to go beyond 
measure, above measure, and so to be above 
strength, and begin to drive thee to despair of life ; 
s Co. i. 8. then thou hast also, in the love of God, 
and of Christ, that which is above, and that goes 
beyond aU measure also, to wit, love unsearchable, 
unknown, and ' that can do exceeding abundantly 
above all that we ask or think.' Now God hath 
set them one against the other, and 'twill be thy 
wisdom to do so too, for this is the way to improve 
this love. But, though it be easy, thus to admonish 
you to do, yet you shall find the practical part 
more difficult ; wherefore, here it may not be amiss, 
if I add to these, another head of counsel. 

Counsd First, Then, Wouldst thou improve this 
love of God and of Christ to thy advantage. Why 
then thou must labowr after the hnowledge of it. This 
was it that the Apostle prayed for, for these Ephe- 
sians, as was said before, and this is that that thou 
must labour after, or else thy reading and my torit- 
ing, will, as to thee, be fruitless. Let me then say 
to thee, as David to his son Solomon, 'And thou 
Solomon, my son, know thou the God of thy father. ' 
1 Ch. xxviiL 9. Empty notions of this love will do 
nothing but harm, wherefore, they are not empty 
notions that I press thee to rest in, but that thou 
labour after the knowledge of the favoiff of this 
good ointment. Song 1 3. which the Apostle calleth 
the favour of the knowledge of this Lord Jesus. 
3 Co. u. 14. Know it, until it becometh sweet or 
pleasant to thy soul, and then it wiU preserve and 
keep thee. Pr. ii. lo, IL Make this love of God and 
of Christ thine own, and not another's. Many 
there are that can talk largely of the love of God 
to Abraham, to David, to Peter and Paul. But 
that is not the thing, give not over until this love 
be made thine own ; until thou find and fed it to 
I'un warm in thy heart by the shedding of it abroad 
there, by the spirit that God hath given thee. 
Eo. 7. 6. Then thou wUt know it with an obliging and 
engaging knowledge ; yea, then thou wilt know 
it with a soul-strengthening, and soul-encouraging 

Counsd Second, Wouldst thou improve this love ? 
then set it against the love of all other things 
whatsoever, even until this love shall conquer thy 
soul from the love of them to itself. 

This is christian. Do it therefore, and say, why 
should any thing have my heart but God, but 
Christ? He loves me, he loves me with love that 
passeth knowledge. He loves me, and he shall 
have me : he loves me, and I will love him : his 

love stripped him of all for my sake ; Lord let my 
love strip me of all for thy sake. I am a son of 
love, an object of love, a monument of love, of /ree 
love, of distinguishing love, oi peculiar love, and of 
love that passeth knowledge : and why should not 
I walk in love ? In love to God, in love to men, 
in holy love, in love unfeigned? This is the way 
to improve the love of God for thy advantage, for 
the subduing of thy passions, and for sanctifying 
of thy nature. 'Tis an odious thing to hear men 
of base lives talking of the love of God, of the 
death of Christ, and of the glorious grace that is 
presented unto sinners by the word of the truth of 
the gospel. Praise is comely for the upright, not 
for the profane. Therefore let him speak of love 
that is taken with love, that is captivated with love, 
that is carried away with love. If this man speaks 
of it, his speaking signifies something ; the powers, 
and bands of love are upon him, and he shews to 
all that he knows what he is speaking of. But the 
very mentioning of love, is in the mouth of the 
profane, like a parable in the mouth of fools, or as 
salt imsavory, Wherefore, Christian, improve this 
love of God as thou shouldest, and that will improve 
thee as thou vxmldest. Wherefore, 

Counsd Third, If thou wouldest improve this 
love, keep thyself in it. 'Keep yourselves in the 
love of God.' Jade 21. This text looks as if it 
favoured the Socinlans, but there is nothing of that 
in it. And so doth that, 'If ye keep my com- 
mandments, ye shall abida in my love : even as I 
have kept my Father's commandments and abide 
in his love. ' Jn. xv. lo. The meaning then is this, 
that living a holy life is the way, after a man has 
believed imto justification, to keep himself in the 
savour and comfort of the love of God. And Oh, 
that thou wouldest indeed so do. And that be- 
cause, if thou shall want the savour of it, thou will 
soon want tenderness to the commandment, which 
is the rule by which thou must walk, if thou wilt 
do good to thyself, or honour God in the world. 
' To him that ordereth his conversation aright, will 
I shew the salvation of God.' Ps.i.23. He that 
would live a sweet, comfortable, joyful life, must 
live a very holy life. This is the way to improve 
this love to thyself indeed. 

Counsd Fourth, To this end, you must take root 
and be grounded in love ; that is, you must be well 
settled, and stablished in this love, if indeed you 
would improve it. You must not be shaken as to 
the doctrine and grounds of it. Ep. fiL 17. These yon 
must be well acquainted with : for he that is but a 
child in this doctrine, is not capable as yet, of 
falhng in with these exhortations : For such waver, 
and fear when tempted; and 'he that feareth is 
not made perfect in love,' nor can he so 
improve it for himself and soul's good as he should. 

Counsd Fifth, and lastly. Keep, to this end. 



those grounds, and evidences that God hath given 
you of your call to be partakers of this love, with 
all clearness upon your hearts, and in your mmds. 
For he that wants a sight of them, or a proof 
that they are true and good, can take but little 
comfort in this love. There is a great mystery in 
the way of God with his people. He will justify 
them without their works, he wiU pardon them for 
"lis Son's sake : but they shall have but little com- 
fort of what he hath done, doth, and will do for 
them that are careless, carnal, and not holy in their 
lives. Nor shall they have their evidences for 
heaven at hand, nor out of doubt with them, yea, 
they shall walk without the sun, and have their 
comforts by bits and knocks ; * while others sit at 
their father's table, have liberty to go into the 

* ' Bits and knocks;' this phrase is now obsolete: it alludes 
to a dog at table, who while picking np the crumbs, often gets 
a bite and a buffet or knock with it, but still perseveres. — Ed. 

wine-cellar, rejoice at the sweet and pleasant face 
of their heavenly Father towards them ; and know 
it shall go weU with them at the end. 

Something now for a conclusion should be spoken 
to the carnal world, who have heard me tell of all 
this love. But what shall I say unto them? If I 
shoiild speak to them, and they should not hear ; 
or if I should testify imto them, and they should 
not believe ; or intreat them, and they should scorn 
me ; all wiQ but aggravate, and greaten their sin, 
and tend to their further condemnation. And 
therefore I shall leave the obstinate where I found 
him, and shall say to him that is willing to be 
saved. Sinner, thou hast the advantage of thy 
neighbour, not only because thou art willing to live, 
but because there are [those] that are willing then 
shouldest ; to wit, those imto whom the issues from 
death do belong, and they are the Father and the 
Son, to whom be glory with the blessed Spirit of 
grace, world without end. Amen. 





This important treatise was prepared for the press, 
and left by the author, at his decease, to the care 
of his surviving friends for publication. It first 
appeared in a collection of his works in folio, 1691 ; 
and although a subject of universal interest ; most 
admirably elucidated ; no edition has been pubhshed 
in a separate fonn. 

Antichrist has agitated the christian world from 
the earliest ages ; and his craft has been to mislead 
the thoughtless, by fixing upon the humble follow- 
ers of the Lamb his own opprobrious proper name. 
The mass of professed Christians, whose creed and 
mode of worship have been provided by himian laws, 
has ever been opposed to the sincere disciples of 
Christ. To imbibe every principle from investi- 
gation and conviction of the holy oracles — to refuse 
submission to any authority in the spiritual kingdom 
of God, except it is to Christ, the supreme head and 
only lawgiver in his church — to refuse obedience 
to human laws in the great concern of salvation and 
of worship; whether those laws or decrees emanate 
from a Darius, a Nebuchadnezzar, a Bourbon, a 
Tudor, or a Stuart — to be influenced by the spirit 
which animated Daniel, the three Hebrew youths, 
and the martyrs, brought down denunciations upon 
them, and they were called Antichristian : but alas ! 
the sincere disciples of Jesus have ever known and 
FELT who and what is Antichrist. They have been 
robbed — incarcerated in dungeons — racked and tor- 
mented — transported — drowned — ^hung or burned. 
The most frightful atrocities have been committed 
upon the most peaceful and valuable members of 
society; because they valued their soul's peace in 
preference to temporal advantages. These cruelties 
are thy cursed deeds, Antichrist! The hand 
writing against thee is exhibited in blood-stained 
and indelible characters. The Great God has de- 
creed thy downfall and ruin — " That vricked 
whom the Lord shall consume with the spirit of 
his mouth, " 3 Th. fl. 8. All who are found partakers 
in his community, must be consumed with an ever- 
hiking destrudion. No "paper-winkers" * can hide 

Bunyan's expression, see the last page. 

this truth from the enlightened regenerated miud. 
" my soul, come not thou into their secret, unto 
their assembly, mine honour, be not thou united: 
for in their anger they slew a man. Cursed be 
their anger, for U was fierce ; and their wrath, for 
it was cruel! " 

In Bunyan's time great cruelties were practised 
to compel uniformity. To that absurd shrine mcny 
thousand invaluable lives were sacrificed. Blessed 
be God, that happier days have dawned upon us. 
Antichrist can no longer put the Christian to a 
cruel death. It very rarely sends one to prison 
for refusing obedience to himian laws that interfere 
with religious worship. " My kingdom is not of 
this world," said the Redeemer: and his followers 
dare not render unto Caesar, or temporal govern- 
ments, that which belongs exclusively to God. 
Human coercion, in anything connected with re- 
ligion, whether it imposes creeds, liturgies, or modes 
of worship, is Antichrist : whom to obey, is spiri- 
tual desolation, and if knowingly persevered in, 
leads to death. 

On the contrary, the kingdom of Christ is love, 
meekness, forbearance, persuasion, conviction, and 
holy faith. The Christian who dares not obey 
Antichrist may stiU, in some countries, sufi^r 
personal violence; but the olden cruelties have 
given way to the spread of the gospel. Should the 
wicked spirit of persecution stiU light its unhal- 
lowed fire in any sect ; may heaven forgive and con- 
vert such misguided men, before the divine wrath 
shall consume all that pertains to Antichrist. ' ' Come 
out from among them and be ye separate, saith 
the Lord." 

Buuyan conceives that previous to the universal 
triumphs of the Saviour, Antichrist will spread his 
influence over the whole earth ; and the church be 
hidden from outward observation, in the hearts of 
believers. This idea, which was also cherished by 
Dr. GiU, and others, deserves careful consideration ; 
while we keep in mind, that leaven which must 
spread, however invisible in its operation, until the 
whole earth shall be leavened. 

The dread enemy may yet appear in a different 




sliape to any that Le has hitherto assumed. When 
mankind, by the spread of knowledge, shall throw 
off the absurdities and disgraceful trammels of hy- 
pocrisy, fanaticism, and tyranny, which has so long 
oppressed them ; there may be experienced a vast 
overflowing of infidelity, and perverted reason as- 
sume the place of Antichrist. Through this and 
all other opposing systems, Christianity must make 
its irresistible progress : all that opposes is doomed 

to ruin by the G^'eat God. Every heart will be 
subdued by that blessed knowledge, which has the 
promise of the life that now is as well as of that 
which is to come. Bloodless victory ! The ark 
being exhibited, every Dagon must fall before it, 
then shall be realized the heavenly anthem, " Glory 
to God in the highest, and on earth peace, good 
will towards men." 

George Offor. 


After that God had delivered Babylon and her 
king into the hands of the kings of the Medes and 
Persians, then began the liberty of the Jews, from 
their long and tedious captivity : For though 
Nebuchadnezzar and his sons did tyrannically 
enslave, and hold them under ; yet so wrought God 
with the hearts of those kings that succeeded them, 
that they made proclamation to them to go home, 
and build their city, temple, &c., and worship their 
oum God according to his ovm law. 
But because I would not be tedious in enumerating 
instances for the clearing of this, therefore I will 
content myself with one, and with a brief note upon 
it. It is that in the seventh of Ezra 26 : ' And 
whosoever wiU not do the law of thy God, and the 
law of the king, let judgment be executed speedily 
upon him, whether it be to death, or to banishment, 
or to confiscation of goods, or to imprisonment. ' 
This is the conclusion of a letter that king Ar- 
taxerxes gave to Ezra the priest and scribe, when 
he granted his petition, and gave him leave to go 
to Jerusalem to build the temple, and to ofier 
sacrifice there to the God whose house is in Jeru- 
salem. And a conclusion it was, both comfortable 
and sharp; comfortable to Ezra and his companions, 
but sharp unto his enemies. I shall hei'e present 
you with a copy of the letter at large. 

' Artaxerxes, king of kings, unto Ezra the priest, 
a scribe of the law of the God of heaven, perfect 
peace, and at such a time. I make a decree, 
that all they of the people of Israel, and of his 
priests and levites, in my realm, which are minded 
of their own free-will to go up to Jerusalem, go 
with thee. Forasmuch as thou art sent of the 
king, and of his seven counsellors, to inquire con- 
cerning Judah and Jerusalem, according to the 
law of thy God which is in thine hand ; And to 
carry the silver and gold, which the king and his 
counsellors have freely ofifered unto the God of 
Israel, whose habitation is in Jerusalem. And 
all the silver and gold that thou canst find in all 
the province of Babylon, with the free-will-offering 
of the people, and of the priests, offering willingly 

for the house of their God which is in Jerusalem : 
That thou mayst buy speedily with this money 
bullocks, rams, lambs, with their meat-offerings 
and their drink-offerings, and offer them upon the 
altar of the house of your God which is in Jeru- 
salem. And whatsoever shall seem good to thee, 
and to thy brethren, to do with the rest of the 
silver and the gold, that do after the will of your 
God. The vessels also that are given thee for the 
service of the house of thy God, those deliver thou 
before the God of Jerusalem. And whatsoever 
more shall be needful for the house of thy God, 
which thou shalt have occasion to bestow, bestow 
it out of the king's treasure-house. And I, even 
I Artaxerxes the king, do make a decree to all the 
treasurers which are beyond the river, that what- 
soever Ezra the priest, the scribe of the law of the 
God of heaven, shall require of you, it be done 
speedily. Unto an hundred talents of silver, and 
to an hundred measures of wheat, and to an hun- 
dred baths of wine, and to an hundred baths of oil, 
and salt without prescribing how much. Whatso- 
ever is commanded by the God of heaven, let it be 
diligently done for the house of the God of heaven : 
for why should there be wrath against the realm 
of the king and his sons? Also we certify you, 
that touching any of the priests and levites, singers, 
porters, nethinims, or ministers of this House of 
God, it shall not be lawful to impose toll, tribute, 
or custom, upon them. And thou, Ezra, after the 
wisdom of thy God, that is in thine hand, set 
magistrates and judges, which may judge all the 
people that are beyond the river, all such as know 
the laws of thy God; and teach ye them that know 
tJiem not. And whosoever will not do the law of 
thy God, and the law of the king, let judgment bo 
executed speedily upon him, whether it be unto 
death, or to banishment, or to confiscation of goods, 
or to imprisonment.' [Ezr. viL 11-26.] 

This is the letter ; and now for the scope thereof. 
First, Generally. Secondly, Particularly. , 

Generally. The general scope of the letter is 
this: A grant given by the king to Ezra the 



Bcrlbe, to go to Jerusalem, and build there the 
temple of God, and offer sacrifice in it according to 
the law : With commissions annexed thereunto, to 
the king's lieutenants, treasurers and governors on 
that side the river, to further the work with such 
things as by the king was commanded they should. 

Pabticdlarly. But we ynO. consider the matter 
particularly. 1. As to the Tuanner of the grant 
(vhich the king gave to Ezra and his brethren to 
go thither. 2. As to the king's grant, with refer- 
ence to their building, and way of worship. 3. 
With reference to the king's liberality and gifts 
towards the building of the temple, and by what 
rules it was to be bestowed. 4. As to the way 
that the king concluded they should be governed 
in their own land. 5. With reference to the king's 
charge to his officers that were thereabout, not to 
hinder Ezra in his work. 6. And lastly, with 
reference to the king's threat and commandment 
to do, judgment if they should hinder it. 

First, As to the manner of the grant that the 
king gave to Ezra and his brethren to go to bmld, 
it was such an one as forced none, but left every 
Jew to his own choice, whether he would go, or 
forbear. The words are these : ' Artaxerxes, king 
of kings, unto Ezra the priest, a scribe of the law 
of the God of heaven, perfect 'peace, and at such a 
time. I make a decree, that all they of the people 
of Israel, and q/'his priests and levites, in my realm, 
which are minded of their own free-will to go up to 
Jerusalem, go with thee.' ver. 13, is. 

Thus gracious then was the king ; He made a 
decree, That all they of the captive Jews, their 
priests and levites, that would return to their own 
land, to build their temple, and to sacrifice there, 
might : He would hinder none, force none, but left 
them free, to do as they would. 

Secondly, As to the king's grant, with reference 
to their building, and way of worship there, nothing 
was to be done therein, hvt according to the law of 
(he God of Ezra, which was in his hands, ver. 14. 
Hence, when he was come to Jerusalem, he was 
to inquire concerning Judah and Jerusalem; to 
wit, what was wanting in order to the temple and 
worship of God there, according to the law of his 
God, which was in his hand. Also when they went 
about to build, and to sacrifice, all was to be done 
according as was commanded by the God of hea- 
ven : ver. 33. Yea, this was granted by the king, and 
his seven counsellors. 

Thirdly, As to the king's liberality towards the 
building of this house, &e. it was large : He gave 
silver, gold, bullocks, rams, lambs ; with wheat, 
wine, oU, and salt ; ver. 17, 22. but would by his royal 
power, give no orders how in particular things 
should be bestowed, but left all thai to Ezra the 
priest, to do with it according to the will, word, or 
law of his God. ver. 18. 

Foimtlily, As to the way that the king concluded 
they should be governed in their own land, it was 
by their own laws ; yea, he did bid Ezra the priest, 
after the wisdom of his God that was in his hand, 
set magistrates and judges, which might judge all 
the people, &c. only he bid him make them such, 
which did know the law of his God : Also the king 
added. That they should teach it to them that 
knew it not. 

Fifthly, As to the king's officers, he gave them 
a charge not to hinder, hut fiiHher this work. To 
further this work, not by putting their hand thereto, 
(that was to be left to the Jews alone, especially to 
Ezra, according to the law of his God,) but that 
they should speedUy give him such things which 
the king had commanded, to wit, silver, and wheat, 
and wine, and oil, and salt, for their encourage- 
ment ; and to do therewith, as by the law of their 
God they should. Further, That they should not 
impose toll, tribute, or custom, upon the priests, 
levites, singers, porters, nethinims, or ministers. 

ver. 20—23. 

SioctMy, And now we come to the conclusion, to 
wit, the king's threat and command to do judgment 
on them that obeyed not the law of Ezra's God, 
and the king. 

Considering what hath been said before, I con- 

1. That this king imposed no law, no priest, no 
people upon these Jews ; but left them wholly to 
their own law, their own ministers, and their own 
people : All which were the laws of God, the priests 
of God, the people of God, as to their building of 
their temple, and the worship of their God. 

2. He forced not THIS people, no, not to their 
land, their temple, nor their worship, by his or 
their law ; but left them free to their own mind, to 
do thereabout as they would. 

3. He added not any law therefore of his own, 
either to prescribe worship, or to enforce it upon 
the Jews. 

But you will say, upon what then was the 
threatening and the command to punish groimded? 
I answer, upon a supposed breach of two laws. 
He of the Jews, that in Jerusalem, rebelled against 
the law of the Lord, was in his own land left by the 
king to be punished by the same law, according to 
the penalties thereof: And he of the king's officers, 
that refused to do the king's laws, that refused to 
give the Jews such things as the king conamanded, 
and that would yet exact such customs and tributes 
as the king forbade, shoiJd be pimished by the 
king's laws, whether unto death or unto banishment, 
or mito confiscation of goods, or to imprisonment. 

And if aH kings would but give such liberty, to 
wit, that God's people should be directed in their 
temple-building, and temple worship, as they find 
it in the law of their God, without the additions of 



man's inventions : And if all kings did but lay the 
same penalty upon them of their pretended ser- 
vants, that should hinder this work, which this 
hrave king Artaxerxes laid upon his ; how many 
of the enemies of the Jews, before this time, would 
have been hanged, banished, had their goods con- 
fiscated to the king, or their bodies shut up in 
prison ! The which we desire not ; we desire only 
that this letter of the king might be considered of, 
and we left to do as is there licensed and directed : 
And when we do the contrary, let us be punished 
by the law of God, as we are his servants, and by 
the law of the king, as we are his subjects ; and 
we shall never complain. 

Only I cannot but observe how prettily it is 
done of some, who urge this text to colour their 
malice, ignorance and revenge withal, while they 
cry. The laio of God, and ITie law of the king, when 
they will neither let, according to this scripture, the 
law of God, nor the law of the king take place : 
Not the law of God ; for that they will not leave 
us to that, to square and govern ourselves in 
temple-work, and sacrificing by. Nor will they do 
the law of the king, which has made void, ipso 
facto, whatever law is against the word of God ; 
but because themselves can do, they will force us 
to do so too.* 

Before I leave this, I would touch once again 
upon the candour of this king Artaxerxes, who 
thus did : Because he gave this leave and license 
to the Jews, contrary (if he had any) to his own 
national worship ; yea, and also to the impairing 
of his own incomes. Methinks he should have a 
religion of his own ; and that, not that of the 
Jews, because he was a Gentile ; and not, as we 
read of, proselyted to the Jews religion. Indeed, 
he spake reverently of the God of Israel, and of 
his temple-worship, and sacrifices, as did also 
several other kings ; but that will not prove that 
he was adapted to that religion. 

That his incomes were impaired, 'tis evident ; 
because he took off toU, tribute, and custom from 
them, of whom mention is made before ; nor is it, 
I think, to be believed, that he did exact it of 
their brethren. But we may see what the Lord 
can do ; for thus to do, was put into the heart of 
the king by the God of heaven, ver. 27. This there- 
fore ariseth not of nature : no more did the kind- 
ness of Cyrus or Darius, of whom we read in the 
beginning of this history. As God therefore did 

* The absurd act to compel uniformity ia modes of worship, 
xiv. Charles II., had theu recently passed; and when this trea- 
tise was written, it desolated the country. An amazing num- 
ber of godly ministers were driven from their pulpits — pro- 
scribed from preaching or teaching, and by the Kve Mile Act, 
driven as prisoners to houses and villages five miles from a 
market-town, upon pain of imprisonment, transportation, and 
death ! ! !— En. 

put it into the hearts of the wicked kings of Baby- 
lon, to distress his church and people for their sins; 
so he put it into the hearts of the kings of the 
Medes and Persians, who were to be, in a sense, 
their saviours ; to ease them of those distresses, to 
take off the yoke, and let them go free. Indeed, 
there was an Artaxerxes that put a stop to this 
work of God, chap. iv. and he also was of the kings 
that had destroyed the Babylonians ; for it doth 
not follow, because God hath begun to deliver his 
people, that therefore their dehverance must be 
completed without stop or let. The protestants 
in France had more favour formerly, than from 
their prince they at this time have ; yet I doubt 
not but that God will make that horn also one of 
them (in his time) that (indeed) shall hate the 
whore. As the sins of God's people brought them 
into captivity ; so their sins can hold them there ; 
yea, and when the time comes that grace must 
fetch them out, yet the oxen that draw this cart 
may stumble ; and the way through roughness, 
may shake it sorely. However, heaven rules and 
over-rules ; and by one means and another, as the 
captivity of Israel did seem to linger, so it came 
out at the time appointed ; in the way that best 
pleased God, most profited them, and that most con- 
founded those that were their implacable enemies. 
This therefore should instruct those that yet dwell 
where the woman sitteth, to quietness and patience. 

To quietness: For God rules, and has the dis- 
pose of things. Besides, it is a kind of arraigning 
of his wisdom, to be discontent at that which at 
present is upon the wheel. Above all, it displeases 
him that any shoxdd seek, or go about to revenge 
their own injuries, or to work their own deliverances; 
for that is the work of God, and he will do it by 
the kings : Nor is he weak, nor has he missed the 
opportunity ; nor doth he sleep but waketh, and 
waiteth to be gracious. 

This also should teach them to be patient, and 
put them upon bearing what at present they may 
undergo, patiently. Let them wait upon God; 
patiently let them wait upon men, and patiently 
let them bear the fruits of their own transgressions; 
which though they should be none other but a 
deferring of the mercy wished for, is enough to 
try, and crack, and break their patience, if a con- 
tinual supply, and a daily increase thereof be not 
given by the God of heaven. 

And before I do conclude this, let me also add 
one word more ; to wit, to exhort them to look 
that they may see that which God at present may 
be doing among the Babylonians. 

When God had his people into Babylon of old, 
he presented them with such rarities there, as he 
never shewed them in their own country. And is 
there nothing now to be seen by them that are 
not yet delivered from that oppression, that may 



give them occasion to stay themselves and wonder! 
What, is preservation nothing ? What, is baiSing 
and befooling the enemies of God's church nothing? 
In the Maryan days here at home, there was such 
sweet songs sung in the fire, such sweet notes 
answering them from prison, and such providences, 
that coals of burning fire still dropped here and 
there upon the heads of those that hated God ; 
that it might, and doubtless did make those that 
did wisely consider of God's doings, to think God 
was yet near, with, and for, a despised and afflicted 

I conclude then, first with a word of counsel, 
and then with a word of caution. 

Mrst, Let us mend our pace in the way of refor- 
mation, that is the way to hasten the downfall of 
Antichrist, ministers need reforming, particular 
congregations need reforming, there are but few 
church-members but need reforming. This twenty 
years we have been degenerating, both as to prin- 
ciples, and as to practice ; and have grown at last 
into an amazing likeness to the world, both as to 
religion and civil demeanour : Yea, I may say, so 
remiss have churches been in instructing those 
that they have received into fellowship with them ; 
and so careless have the received been, of consider- 
ing the grounds of their coming into churches, that 
most members, in some places, seem now to be at 
a loss ; yea, and those churches stand with their 
fingers in their mouths, and are as if they would 
not, durst not, or could not help it. 

My Second is, A word of caution. 

I. Take heed of overJooking, or of shutting 
your eyes upon your own guilt: 'He that covereth 
his sins, shall not prosper. ' It is incident to some 
men, when they find repentance is far from them, 
to shut their eyes upon their own guilt, and to 
please themselves with such notions of deliverance 
from present troubles, as will stand with that 
course of sin which is got into their families, per- 

* When seven membei-s of the lirst dissenting chiu'ch in 
London were bnrned, a proclamation was made that no one 
should pray for them, speak to them, nor once say, ' God help 
them.' But the church pressed through the officers, — em- 
braced and prayed for and with the martyrs; and all the people 
with one consent said. Amen ; to the astonishment of the 
officers. And so these godly martyrs, praying and praising 
God, sweetly ended their lives in the flames at Smithfield. — 
Clarke's MatUjrology, p. 500 and 516. — Ed. 

sons, and professions, and with a state of impeni- 
tence : But I advise you to take heed of this. 

2. Take heed in laying the cause of your troubles 
in the badness of the temper of governors. I 
speak not now with reflection upon any, excepting 
those concerned in this caution : God is the chief, 
and has the hearts of all, even of the worst of 
men, in his hand. Good tempered men have some- 
times brought trouble ; and had tempered men have 
sometimes brought enlargement to the churches of 
God: Saul brought enlargement, i Sa. xiv. 28. David 
brought trouble: Ahab brought enlarge- 
ment, 1 ici. xxi. 29. Jehoshaphat and Hezekiah did 
both sometimes bring trouble : 2 Ch. xuc. 2. and %x. 35. ana 
xxxii. 25. Therefore, the good or bad tempers of 
men sway nothing with God in this matter ; they 
are the sins or repentances of his people, that 
make the church either happy or miserable upon 

Take heed, I say therefore, of laying of the 
trouble of the church of God at the doors of gover- 
nors ; especially at the doors of kings, who seldom 
trouble churches of their own inclinations ; (I say, 
sddom; for some have done so, as Pharaoh:) But 
I say, lay not the cause of your trouble there ; for 
oftentimes they see with other men's eyes, hear 
with other men's ears, and act and do by the judg- 
ments of others : (Thus did Saul, when he killed 
the priests of the Lord ; i Sa. xxii. 18. and thus did 
Darius, when he cast Daniel into the lions' den: But rather labour to see the true cause 
of trouble, which is sin ; and to attain to a fitness 
to be delivered out thence, and that is by repent- 
ance, and amendment of life. If any object. That 
God oft-times delivers his of mere grace: I answer. 
That's no thanks to them ; besides, we must mind 
om- duty. Further, When God comes to save his 
people, he can cut off such objectors, if they be 
impenitent, as the sinners of his people ; and can 
save his church, without letting of them be sharers 
in that salvation : So he served many in the wil- 
derness ; and 'tis to be feared, so he wiU serve 
many at the downfall of Antichrist. 

I shall say no more, but to testify my loyalty 
to my king, my love to my brethren, and service 
for my country, has been the cause of this my 
present scribble. Farewell. 

Thine in the Lord, J. Buntan. 


Antichrist is the adversary of Christ ; an adver- 
sary reaUy, a friend pretendedly : So then, Anti- 
christ is one; that is against Christ; one that is /or 
Christ, and one that is contrary to him : (And this 

is that mystery of iniquity. 2 Tli. ii. 7.) Against him 
in deed; for him in word, and contrary to him in 
practice. Antichrist is so proud as to go before 
Christ ; so humble as to pretend to come after him, 



and so audacious as to say that himself is he. ' 
Antichrist will cry up Christ ; Antichrist will cry 
doivn Christ: Antichrist will proclaim that himself 
is one above Christ. Antichrist is the man of sin, 
the son of perdition; a heast, [that] hath two horns 
like a lamb, but speaks as a dragon. Ke.xiii.ii. 

Christ is the Son of God ; Antichrist is the son 
of Hell. 

Christ is holy, meek, and forbearing: Anti- 
christ is wicked, outrageous, and exacting. 

Christ seeketh the good of the soul : Antichrist 
seeks his own avarice and revenge. 

Christ is content to rule by his word : Antichrist 
saith, The word is not sufficient. 

Christ preferreth his Father's wiU above heaven 
and earth: Antichrist preferreth himself and his 
traditions above all that is written, or that is called 
God, or worshipped. 

Christ has given us such laws and rules as are 
helpful and healthful to the soul: Antichrist 
seeketh to abuse those rules to our hurt and de- 

Antichrist may be considered either more parti- 
cularly, or more generally. 1. More particularly: 
And so there are many Antichrists, i Jn. ii. 18. 2. 
More generally: And so the many maketh but one 
great Antichrist, one man of sin, one enemy, one 
great whore, one son of perdition. 3 Th. ii. 3. Ke. xix. 3. 

Again, Antichrist must be distinguished, with 
respect to his more internal and external parts ; 
and so there is the spirit, sold, or life ; i Jn. iv. 3. and 
also the body a,ni flesh of Antichrist. 3 Th. ii. 7. The 
spirit, or soul, or life of Antichrist, is that spirit of 
error, thai wicked, that mystery of iniquity, that 
under colour and pretence of verity, draweth men 
from truth to falsehood. The body or flesh of 
Antichrist, is that heap of men, that assembly of 
the wicked, that synagogue of Satan that is acted 
and governed by that spirit. But God will destroy 
both soul and body ; He ' shall consume the glory 
of his forest, and of his fruitful field, both soul and 
body : (or from the soul, even to the flesh) and 
they shall be (both soul and body) as when a 
standard-bearer faiuteth. ' is. x. 18. 


Antichrist therefore is a mystical man, so made, 
or begotten of the devil, and sent into the world, 
himself being the chief and highest of him. Three 
things therefore go to the making up of Antichrist, 
the head, body, and soul. The devil he is the 
head ; the synagogue of Satan, that is the body ; 
that wicked spirit of iniquity, th/it is the soul of 
Antichrist. Christ then is the head of his church; 
the devil is the head of Antichrist ; the elect are 
the body of Christ ; the reprobate professors are 
the body of Antichrist ; the Holy Ghost is the 

spirit of life that act[uat]eth Christ's body ; that 
wicked spirit of iniquity, is that which act[uat]eth 
the body of Antichrist. Thus therefore are the 
two great mighties set forth before us, who are 
the heads of those two bodies ; and thus are these 
two bodies set before us, who are to be act[uat]ed 
by these two spirits. 

The reason why Christ came inio the world, 
was. That he might destroy all the works of the 
head of Antichrist, and they which he endeavour- 
eth to complete by his wicked spirit workmg in 
his body, i Jn. iii 8. And the reason why Antichrist 
came into the world, was, That the church, which 
is the body of Christ, might be tried, and made 
white by suffering imder his tyranny, and by bear- 
ing witness against his falsehoods. For, for the 
trial of the faithful, and for the punishment of the 
world, Antichrist was admitted to come : But when 
he came, he first appeared there where one would 
have thought there had been no place nor corner 
for his reception. 


The devil then, made use of the church of God 
to midwife this monster into the world, as the 
Apostle plainly shews, there he first sat, shewing 
himself 3 Th ii. i. Here therefore was his first 
appearance, even in the church of God : Not that 
the church of God did willingly admit him there to 
sit as such ; he had covered his cloven-foot ; he 
had plumbs in his dragon's mouth, and so came in 
by flatteries ; promising to do for Christ and his 
church, that which he never meant to perform. 
For he shewed himself that he was God, and in 
appearance, set his heart to do as the heart of God. 
Eze. xxviii 3—6. And who could have found in their 
hearts to shut the door upon such an one ? True, 
he came, when he came thither, out of the bottom- 
less-pit ; but there came such a smoke out thence 
with him, and that smoke so darkened the light of 
the sun, of the moon, of the stars, and of the day, 
that had they [the church] been upon their watch, 
as they were not, they could not have perceived 
him from another man. Besides, there came with 
him so many locusts to usher him into the house 
of God, Re. ix. 3,8. and they so suited the flesh and 
reason of the godly of that day, that with good 
words and fair speeches, by their crafty and cun- 
ning sleights, whereby they lay in wait to deceive, 
they quite got him in, and set him up, and made 
him a great one, even the chief, before they were 
aware. Further, He quickly got him a bea^ to 
ride on, far, for sumptuous glory, beyond (though 
as to nature, as assish a creature as) that on which 
Baalam was wont to ride : And by this exaltation 
he became not only more stately, but the horns of 
the heast would push for him. Ec. xra. 3—6. 



Again, This man of sin, when he came into the 
world, had the art of metamorphosing, and could 
change himself, both in form and shape, into 
the likeness of a beast, a man, or woman ; and the 
tings of the earth, with the inhabitants of the 
world, began then to love such women dearly; 
wherefore they went to her into the bed of love, 
and defiled themselves with the filthiness of her 
fornications, gave her their troth, and became her 
liusbands, and beloved sons ; took up helmet and 
bhield, and stood to defend her ; yea, though Christ 
iiimself, and some of the chief of his followers, 
cried out of her shame, and of the evil of their 
doings ; yet would she be audacious. 

Also this woman had now arrayed herself in 
flesli-tcJdng ornaments, of the colour of purple and 
scarlet, and was decked with gold, and precious 
stones, and pearls, after the manner or attire of 
harlots. Thus came she to them, and lay in their 
bosoms, and gave them out of her golden cup of 
the wine of her fornication; of the which they 
bibbed till they were drunken ; and then, in 
requital, they also gave her of such liquors as they 
could, to wit, to drink of the blood of saints, and 
of martyrs of Jesus, till she, like these beasts, was 
drunken also. 

Now when they were drunken, they did as 
drunkards do, revel, roar, and belch out their own 
shame, in the sight of them that were sober: 
Wherefore tliey cried out upon such doings, and 
chose rather to die, than to live with such com- 
pany. And so 'tis still with them where she yet 
sitteth, and so wiU be till she shall fall into the 
hands of the strong Lord, who will judge her 
according to her ways. And that she must do, 
as is implied by this. That her fornications are in 
a cup ; she has therefore but her cup to be drank 
out; wherefore when it is empty, then, whether 
she will or no, the Lord God will call her to such 
a reckoning, that aU the clothes on her back, with 
what pearls and jewels she has, shall not be able 
to pay the shot. 


Antichrist, as was said, had a time to come into 
the world, and so must have a time to go out again : 
For although he saith that he is a God, yet must 
he be subject to the will of God, and must go as 
well as come according to that wiU. Nor can all 
the fallen angels, with all the members and limbs 
of Antichrist, cause that this their brat should 
abide so much as one day longer than our God's 
prefixed time. And this the head of Antichrist 
understandeth very well: Wherefore the Holy 
Ghost saith, ' Woe to the inhabiters of the earth, 
and of the sea ! for the devil is come down unto 
you, having great wrath, because he knowcth that 
he hath but a short time. ' Re. xii. 13. 

Besides, the text says plainly. The Lord shall 
destroy him, 2 Th. u. 8. and that he goeth into per- 
dition: Re. xvii.ii.anaxii. 26. Also the church of God 
believes it, and the limbs of Antichrist fear it. 

Now when, or as his time shall come to be 
destroyed, so he shall be made a hand of; and 
that with such instruments and weapons of God's 
indignation, as best shall be suited to his several 

Such weapons as are best for the destroying of 
his sovl, shall be used for the destroying of it ; 
and such weapons as are best for the destroying 
of his body, shall be made use of for the destroying 
of it. 


And therefore, as to his sovl, or that spirit of 
error that governs him in aU his works of mischief ; 
this must be consumed by the spirit of Christ's 
mouth, and be destroyed by the brightness of his 

This we have in the words of Paul : 'For (saith 
he) the mystery of iniquity (the spirit of Antichrist) 
doth already work : only he who now letteth, will 
let, until he be taken out of the way. And then 
shall that wicked be revealed, whom the Lord shall 
consume with the spirit of his mouth, and shall 
destroy with the brightness of his coming. ' 2 Th. ii. 7, 8. 
The Apostle here treateth of Antichrist, with 
reference to his more subtil and spiritual part, since 
that indeed is the chiefest of Antichrist : Where- 
fore he calls it that wicked ; not, that wicked one, 
as referring to the whole ; but that wicked, as 
referring to the mystery or spirit of iniquity, the 
heart and soul of Antichrist; and tells us, that 
the Lord shall ' consume him with the spirit of his 
mouth, and shall destroy him with the brightness 
of his coming. ' 

Now, by the spirit of his mouth, I understand 
his holy word, which is called ' The word and 
breath of his lips : ' is. xi. 4. And also, ' The sword 
of his mouth.' Re. a. 16. By 'the brightness of his 
coming,' I also understand, not only his presence, 
but an increase of light by his presence ; not only 
to help Christians to begin to bear witness against 
some parts and pieces of the errors of Antichrist, 
but until the whole is rooted out of the world. By 
this, I say, must the soul, spirit, or life of Anti- 
christ be taken away. But how shall Christ by 
this rod, sword, or spirit of his mouth, consume 
this wicked, this mystery of iniquity? Not by 
himself immediately, but by his spirit and word in 
his church ; the which he wiU use, and so manage 
in this work, that they shall not rest till he by 
them has brought this beast to his grave. This 
beast is compared to the wild boar, and the beast 
that comes out of the wood to devour the church of 
God, (as we read in the book of Psalms: ixxx.ia.) 



But Christ, with the dogs that eat the crumbs of 
his table, will so hunt and scour him about, that 
albeit he may let out some of their bowels with 
the tushes of his chaps, yet they will not let him 
alone till they have his life : For the church shall 
single him out from all beasts, and so follow him 
with cries, and pinch him with their voices, that he 
alone shall perish by their means.* Thus shall 
Christ consume and wear him out by the spirit of 
his mouth, and destroy him with the brightness of 
his coming. 

Hence you find again, That this wicked, is to 
melt and consume away as grease : For the Lord 
Jesus shall consume him, and cause him to melt 
away ; not all at once, but now this part, and tiwn 
that ; now his sold, and after that his body, even 
until soul and body are both destroyed. 

And that you may be convinced of the truth of 
this thing, do but look back and compare Anti- 
christ four or five hundred years ago, with Anti- 
christ as he is now, and you shall see what work 
the Lord Jesus has begun to make with him, even 
with the spirit and soul, and life of Antichrist ; 
both in confounding and blasting of it by this spirit 
of his mouth, as also by forcing of it to dishon- 
ourable retreats, and by making of it give up to 
him, as the conqueror, not only some of his super- 
stitious and diabolical rites and ceremonies, to be 
destroyed, but many a goodly truth, which this 
vile one had taken from his church, to be renewed 
to them : Nay, further, he hath also already began 
to take from him both kingdoms and countries, 
though as to some not so absolutely as he shall do 
by and by. And in the meantime, this is the 
plague wherewith the Lord shall plague or smite 
the people that have fought against Jerusalem: 
' Their flesh shall consume away while they stand 
upon their feet, and their eyes shall consume away 
in their holes, apd their tongue shall consume away 
in their mouth. ' Zee. xiv. 12. And how has this long 
ago been fulfilled here in England ! as also in Scot- 
land, Holland, Germany, France, Sweden, Den- 
mark, Hungary, and other places ! Is. xi-ii. 4r-e. Nor 
hath this spirit of Antichrist, with all his art and 
artificers, been able to reduce to Antichrist again, 
those people, nations, or parts of nations, that by 
the spirit of Christ's mouth, and 'the brightness of 
his coming,' have been made to forsake him, and 

* Christian, read in these words i/our duty. Bunyan felt 
the tusks of the wild boar, even to the peril of his Ufc. He 
bore with resignation all his suflerings, and was blest. Pity 
those whose souls are under the yoke. Antichrist, if cruel 
to the body, is more dangerous to the souls of men. Your 
prayers and exertions should be redoubled until it is delivered 
up to the just judgment of the Almighty. Come out, Chris- 
tian, and be separate from every system which is stained with 
the blood and defiled with the soul-harrowing groans of the 
s:iints of God. — Ed. 

to turn from him to Christ : The reason is, for thai 
the Lord has not retreated, but is still going on in 
the spirit of his mouth, and his brightness, to make 
that conquest over him that is determined, in the 
way that is determined : Of which more shall be 
spoken afterward ; for the path-way that he goeth, 
is as the shining light, which shines more and 
more unto noon. True, the fogs of Antichrist, and 
the smoke that came with him out of the bottom- 
less-pit, has darkened and eclipsed the glorious 
light of the gospel : But you know, in eclipses, 
when they are on the recovering hand, all the 
creatures upon the face of the earth cannot put a 
stop to that course, until the sun or the moon have 
recovered their glory. And thus it shall be now, 
the Lord is returned to visit the earth, and his 
people with his primitive lustre ; he will not go 
back, nor slack his hand, until he has recovered 
what Antichrist has darkened of his. ' The anger 
of the Lord shall not return, until he have exe- 
cuted, and till he have performed the thoughts of 
his heart : in the latter days ye shall consider it 
perfectly. ' Je. xxiii. 2o. Therefore he saith again, ' The 
light of the moon shall be as the light of the sun 
(was in her eclipse ;) and the light of the sun shall 
be sevenfold, as the light of seven days, in the day 
that the Lord bindeth up the breach of his people, 
and healeth the stroke of their wound, ' ifec. as 
the verse before has it : 'In the day when the 
towers fall. ' 

For (as was said before) as to the recovery of 
the light of the gospel from under Antichristian 
mists, and fogs of darkness ; Christ will do that, 
not by might nor power, but by the spirit of his 
mouth, and the brightness of his coming : Where- 
fore the smii of Antichrist, or that spirit of wicked- 
ness by which this gospel-light hath been dimi- 
nished, must be consumed and destroyed by that 
spirit also. Nor can any other way of conquest 
over that be thorough, and lasting ; because that 
spirit can by no other means be slain. The body 
of Antichrist may be destroyed by other instru- 
ments, but spirits cannot be killed but by spirits. 
The temporal sword then may kill the body, but 
after that it hath no more that it can do, where- 
fore, the other must be dealt with by another kind 
of weapon: And here is one sufficient, the spirit 
against the spirit ; the spirit and face of Christ, 
against the spirit, that wicked, of Antichrist. And 
by this spirit of Christ's mouth, all the spirit that 
is in all the trinkets and wasJi of Antichrist shall 
also be destroyed ; so that those trinkets, those 
rites, ceremonies, and ordinances of this man of 
sin, shall be left as carrion upon the face of the 
earth, and shall stink in the noses of men, as doth 
the corrupted blood of a dead man. 




Now therefore will the heauty of Antichrist fade 
like a flower, and fall as doth a leaf when the sap 
of the tree has left it ; or as the heauty departeth 
from the body, when the soul, or life, or spirit is 
gon,e forth. And as the body cannot be but un- 
pleasant and unsavoury when under such a state ; 
so the body of Antichrist will be to beholders, 
when the Lord has slain the spirit thereof. It is 
the spirit of Antichrist that puts life into the body; 
and that puts lustre into the ordinances of Anti- 
christ, as the light of the sun, and of the moon, 
and of the stars, do put lustre upon the things of 
this visible world: Wherefore, when this spirit, 
and soul, and life' of Antichrist is slain, then it 
will be with him as 'twould be with the W(yrld, 
had it no light of the sun, of the moon, or of the 

And hence, as the loss of our natural life is 
compared to the loss of these lights ; Eo. lii. 3. so the 
loss of the life, soul and spirit of Antichrist is com- 
pared to these things also. For, the soul of Anti- 
christ is compared to a heaven ; and her ordinances 
and rites, to the ordinances of heaven : Wherefore, 
when the Lord comes to fight against her with the 
spirit of his mouth, he saith, ' The stars of heaven 
[shall be darkened], and the constellations thereof 
shall not give their light ; ' is. xiii. lo. because he will 
slay that spirit of Antichrist that is in them. 
Is. xxxiv. Ke. vi. 13, 14. 

Take things therefore more distinctly, thus: 
The Antichristians spirit, is the heaven of Anti- 
christians ; their sun, moon and stars, are their 
superstitious ordinances ; their earth is the body 
or flesh of Antichrist, otherwise called the church 
and synagogue of Satan. Now as the earth cannot 
live, and be desirable, without the influences of 
the spirit of the heavens ; so neither can Antichrist 
live, when the Lord shall darken the light of his 
heaven, and shall slay the spirit thereof. Hence 
you read, as I touched before, that when his heaven 
shall be rolled together as a scroU, ' all the host 
thereof,' unto which I compare the ordinances of 
Antichrist, ' shall fall down, as the leaf falleth off 
from the vine, and as a falling fig from the fig- 
tree. 'is. xxxiv. 4. But how, or why doth the leaf, or 
the fig fall from the tree ? Why, because the spirit, 
or sap of the tree, is gone from them. 

Therefore, the first and chief proceeding of the 
Lord with the man of sin, is to slay his soul, that 
his body Ta2t,j also be consumed: And when the 
spirit of Antichrist shali be made to leave both the 
body and ordinances of Antichrist, 'twill be easy 
to deal both with the one and the other. And 
first, for the ordinances of Antichrist ; because the 
spirit of error is in them, as well as in the body 
itself. When that spirit, as I said, has left them, 


they will of themselves even moulder away, and 
not be : As we have seen by experience here in 
England, as others also have seen in other countries. 
For as concerning his masses, prayers fo'r the dead, 
images, pilgrimages, monkish vows, sinful fasts, 
and the beastly single life of their priests, though 
when the spirit of Antichrist was in them, they 
did bear some sway in the world ; yet now, of what 
esteem are they ? or who has reverence for them ? 
They are now blown together under hedges, as the 
dry leaves, for the mice and frogs to harbour in : 
yea, the locusts too, camp in the hedges among 
the dry leaves, in the cold day, and ' when the sun 
ariseth they flee away : ' Na. m. 15—17. When 'tis a 
cold day for them in a nation, then they lurk in 
the hedges, though their ordinances lie there, as 
leaves that are dry, and fallen down from the tree ; 
but when the sun ariseth, and waxeth warm, they 
abide not, but betake them to their wings, and fly 
away. But one would think that fallen leaves 
should have no great nourishment in them : True, 
if you have respect to men, but with vermin any 
thuig will do : We speak then of them with refe- 
rence to men, not with respect to the very members 
of Antichrist : And I say, as to them, when the 
spirit of Antichrist is gone out of these ordinances, 
they will be with them as dry leaves that no body 
seeketh after. The ordinances therefore of Anti- 
christ are not able to bear up themselves in the 
world, as the ordinances of the Lord Jesus are, for 
even the ordinances of Christ, where the spirit of 
Christ is not, are yet in some esteem with men: 
But THESE, when the spirit of delusion has left 
them, are abhorred, both skin and bones : For in 
themselves they are without any sense, or ration- 
ality ; Eze. XX. 35, 26. yea, they look as parts of "things 
which are used to conjure up devils with : These 
were prefigured by the ordinances that were NOT 
good, and by the judgments whereby one shovM 
not live. For what is there, or can there be of 
the least dram of truth or profit in the things that 
are without the word, that being the only stamp 
by which one is distinguished from the other ? I 
say. What is there in any of them, to the man 
whose eyes are open, but delusion and deceit! 
Wherefore, as has been expressed already, when 
the Lord Christ, by the spirit of his mouth, <Ssc. 
shall drive this mystery of iniquity from them, and 
strip them of that spirit of delusion that now by 
its craft puts bewitching excellency upon them, 
they will of themselves become such stinking 
rivers, ponds and pools, that flesh and blood will 
loathe to drink of them ; yea, as it was with the 
ponds and pools of Egypt, they wiU be fit for nought 
but to breed and hatch up frogs in. 

Wherefore these ordinances shall be rejected, 
not one of them shall find favour with men on earth ; 
when the Lord, ' by the spirit of his mouth, and 



€be brightness of his coming,' shall have separated 
their spirit from them. 

Now, by ordinances of Antichrist, I do not in- 
tend things that only respect matters of worship 
in Antichrist's kingdom, but those civil laws that 
impose and enforce them also; yea, that enforce 
THAT worship with pains and penalties, as in the 
Spanish inquisition; For these must, as the other, 
be overthrown by Christ, by the spirit of his mouth, 
and the brightness of his coming : For these laws, 
■■as the other, took their being, and have their soul 
and life by the spirit of Antichrist ; yea, as long as 
there is life in them, 'tis because the spirit of that 
man of sin yet remaineth in them. Wherefore, 
these are -also great ordinances, though of another 
nature than those mentioned before : Great, I say, 
are they ; forasmuch as neither the church of Anti- 
christ, nor his instruments of worship, can either 
live or stand without them. Wherefore, it was 
admitted to the image of the beast, not only to 
speak, but to oaiLse. To speak out his laws of 
worship, ' and cause that as many as would not 
worship the image of the beast, should be killed. ' 
Re. xiii. 15. And mark. This is because that the life 
that was communicated to the image of the beast, 
was by him also communicated to his word and 
authority. Wherefore, these laws must not be 
separated from those in which the spirit of Anti- 
christ is ; yea, they are the very pillars and sinews 
by which Antichristianism remains : And were 
these dis-splrited, the whole building would quickly 
become a ruinous heap. 

What could the king of Babylon's golden image 
have done, had it not been for the burning fiery 
furnace that stood within view of the worshippers ? 
Da. iii. Yea, what could that horrible command, to 
pray, for thirty days, to neither God nor man, but 
to the king, have done, had it not been for the dark 
den, and the roaring lions there in readiness to 
devour those that disobeyed it? Da. vi. As there- 
fore the burning fiery furnace, and the den of lions, 
were the support of the horrible religion of the 
Babylonians of old ; so popish edicts are the sup- 
port of the religion of Antichrist now ; and as long 
as there is spirit, that is, avtlwrity, in them, they 
are like to those now mentioned ; the spirit of such 
laws is that that makes them dreadful: For as 
the furnace would have been next to nothing, if 
void of fire ; and the den as little frightful, if des- 
titute of lions ; so these laws will be as insignificant, 
when Christ has slain that spirit that is in them ; 
that spirit that causes that as many as will not 
worship the image of the beast, should be killed. 

Nor can any sword reach thai life of Antichrist 
that is in these, but the sword of Christ's mouth : 
Therefore, as all the religious rites and ceremonies 
of Antichrist are overthrown by his spirit working 
in his, as Christians ; so those Antichristian laws 

will have their soul and their life taken from them 
also by this spirit of his mouth working in some 
of his, as magistrates, and no otherwise ; for before 
kings and princes, (fee. come to be enlightened about 
the evils that are in such edicts, by the spirit of 
the living God, they will let this image of the beast 
both speak and cause, <fec. But when they shall 
see, they will say, let it be decreed that this prop 
of Antichrist be taken down. It was decreed by 
Darius, that they that prayed, for thirty days, to 
any God but him, should be cast into the den of 
lions : Da. vi. 9. but this was before he saw; but when 
he came to see, then he decreed again ; a decree 
that quite took away the power of that which he 
had decreed before. Da. vi. 26. 

Nor are we without instances'of this kind nearer 
home : who is now afraid of the act for burning of 
those that papists call heretics, since by the king 
and parliament, as by the finger of God, the life 
and soul is taken out of it. I bring this to shew 
you, that as there is life in wicked Antichristian 
penal laws, as well as in those that are supersti- 
tiously religious ; so the life of these, of all these, 
must be destroyed by the same spirit working in 
those that are Christ's, though in a diverse way. 

Nor will the life of these sinews, as I have called 
them, be taken away ; but as God shall enlighten 
men to see the abominable filthiness of that which 
is Antichristian worship : as would easily be made 
appear, if some that dwell in those countries where 
the beast and his image have been worshipped,;' 
would but take the pains to inquire into antiquity ' 
about it. As the noble king, king Henry VIII.'. 
did cast down the Antichristian worship ; so he cast 
down the laws that held it up : so also did the 
good king Edward his son. The brave queen, queen 
Elizabeth also, the sister to king Edward, hath 
left of things of this nature, to her lasting fame 
behind her. And if one such law of Antichrist 
hath escaped the hand of one, another hath taken 
it, and done tliat execution on it that their zeal and 
piety prompted them to. 

There is yet another thing that the spirit of An- 
tichrist is immediately concerned in ; and that is, 
the Antichristian names of the men that worship 
tlic beast : the names, I mean, that Antichrist hath 
baptized them into : for those names are breathed 
upon them by the very spirit of Antichrist ; and are 
such as are absolutely names of blasphemy, or such 
as do closely border thereupon; some such as 
Elihu durst not for his life give unto men, only he 
calls them 'flattering titles.' Job xxxii. 31, 23. Now 
therefore, of the danger (though not of the names 
themselves) you read sufficiently in the scripture ; 
and perhaps the Holy Ghost has contented him- 
self with giving of items that are general, that men 
might, as to them, be the more cautious of what 
names they give one to another : Txe. xvii. 5. but this 



is clear, they are worn by men of spiritual employ : 
but since tbey are but mentioned, and are not dis- 
tinctly nominated, how should we know which are 
they, and which not? Verily, by searching the 
word of God, and by seeing by that what names 
we are allowed to give unto men, with reference to 
their offices, dignities, and places : for God has a 
quarrel with the names, as well as with the persons 
that wear them ; and when his Son shall down 
with Antichrist, he will slay seven thousand names 
of men, as well as the persons of the worshippers 

of the beast. Ke. xi. is. Margin. 

But there are things, as well as men; Jobxxii.28. 
and these also have been baptized into those names 
by the very spirit of Antichrist, and must be de- 
stroyed by Christ, the spirit of his mouth, and the 
brightness of his coming: 'The idols he shall 
utterly abolish;' is. ii. 18. and there are men that 
are idols as well as things : Zee. xi. 17. wherefore, let 
men have a care, as to shim the worship of idols, 
so that they bare not the name, or stand in the 
place of one : and the reason of this caution is, be- 
cause name and thing are both abominable unto 

To give you the number of these names that the 
spirit of Antichrist has baptized men into, (besides 
the things that do also wear such blasphemies upon 
them,) would be a task too great for me, and too 
wearisome for you. It shall satisfy then, that I 
give you notice that there are such things and men 
and names ; and that I put you upon search to find 
out what they be. But whatsoever of the spirit, 
or soul, or life of Antichrist is in these names, men, 
or things, must be consumed by Christ, by the 
spirit of his mouth, and the brightness of his com- 

Another thing that I would touch upon is this ; 
to wit. The lying legends, and false miiacles that 
Antichrist cries up : These, by the means of which 
such as dwell upon the earth are deceived, and 
made to adore and worship the beast : these have 
their life and soul (as had those mentioned before) 
from the spirit of wickedness ; and must be de- 
stroyed as they, namely, by Christ, the spirit of 
his mouth, and the brightness of his coming: for 
these are not of the body of Antichrist, but rather 
such implements, or whatever you will call them, 
by which the spirit and soul of Antichrist is con- 
veyed into, and kept also aUve in the body of Anti- 
christ, which is the church and synagogue of Sa- 

* No man of the most refined education could have mani- 
fested greater delicacy than Bunyan has iu treating thin 
subject, leaving his reader to imagine whether the names 
' Reverend,' ' Very Reverend,' ' Right Reverend,' Venerable 
yather in God, or His Holiness, are all or any of them appli- 
cable as titles given by Antichrist : so of things, whether ' The 
body of Christ,' in a wafer, or ' Church," a building of stone 
brick, or timber, are or are not Antichristian. — Eu. 

tan; you may call them organs and means by 
which that wicked worketh in the mysteries of ini- 
quity, for the begetting of, and maintaining a lying 
and false belief of the rehgion of the beast : nor 
can it be thought, but that, as the antichristian 
statistst of Antichrist, mentioned before, do put a 
dread and fear upon men that are worshippers of 
the beast, and his image, to the holding of them' 
still to his service; so these legends and miracles 
do, on the other hand, abridge and bind their con- 
sciences to that worship ; but all because of thai 
spirit of Antichrist that is in them. J 

So then, here is the spirit of Antichrist diffusing 
itself into all the things pertaining to the kingdom 
of the beast; for it dwells in the body of Anti- 
christ ; it dwells in the matters and things of wor- 
ship of Antichrist ; it dwells in the titles and names 
that are antichristian ; and it dwells in the laws, 
legends and miracles of Antichrist. And as it is 
the spirit of Antichrist, so it must be destroyed ; 
not by sword, nor by bow, but by Christ, as fight- 
ing against it with the spirit of his mouth, and as 
conquering of it by the brightness of his coming. 


We come now to discourse of the hody or flesh 
of Antichrist, and of the destruction of that ; for 
that must be destroyed also. Now the body of 
Antichrist, is that church or synagogue in which 
the spirit of Antichrist dwells, or imto which the 
spirit of Antichrist is become a soul and life. 

And this is to be destroyed, either as it is a 
body mystical, or under the more gross considera- 

Mrst, As it is a body mystical, and so it is to 
be destroyed absolutely. 

Secondly, As it is to be considered more grossly, 
and so it is to be destroyed conditionally. That 
is, if repentance doth not save the men that have 
gone to the making up of this body, and to the 
rejoicing in it. 

As she is a body mystical, so she is to be de- 
stroyed the same way that the things of Antichrist, 
of which we discoursed before, were to be destroyed ; 
to wit, by Christ, the spirit of his mouth, and the 
brightness of his coming. 

This then is the sum, as to this : That the church 
of Antichrist, as a church, shall be destroyed by the 
word and spirit of Chiist. Nor can anything in 

t Antichristian statists of Antichrist. Those who weigh 
things to place them in their relative order in the kingdom of 
Antichrist, as the decree followed by the lion's den, &c. 

% The homilies read in the Church of England prior to the 
Reformation, called ' The Festival,' contains the pith of these 
lying legends and pretended miracles. Omitting the obscene 
parts, it ought to be republished, to exhibit the absurdities of 
Popery and of the then Established religion.— Kd. 



heaven prevent it, because the strong God has 
decreed it : ■ And a mighty angel took up a stone, 
like a great mill-stone, and cast U into the sea, 
saying. Thus with violence shall that great city 
Babylon be thrown down, and shall be found no 
more at all. ' e«. x\m.2i. This city, Babylon, is here 
sometimes considered in the whole, and sometimes 
as to the parts of it ; but always, whether in whole, 
or in part, as some, or else as the whole of the 
antichristian church ; and as such, it must not be 
destroyed, but by the means aforesaid. By which 
means her witchcrafts, spiritual whoredoms, spiri- 
tual murders, thefts, and blasphemies, shall be so 
detected and made manifest, so laid open, and so 
discovered, that the nations shall abhor her, flee 
from her, and buy her merchandise no more. Ee. 
xviii. 11. Hence her tempting things rot, and 
moulder away ; for these will not keep, they are 
things not lasting, but that perish in the using : 
what then will they do when they are laid by ? 
Therefore it follows, ' All things which were (thy) 
dainty and goodly (ones) are departed from thee, 
and thou shalt find them no more at all.' Re.xviii.i*. 
Now, if when she had things to trade with, her 
dealers left her ; how shall she think of a trade, 
when she has nothing to traffic with ? Her things 
are slain, and stink already, by the weapons that 
are made mention of before ; what then will her 
carcase do ? It follows then, that as to her church- 
state, she must of necessity tumble: wherefore, 
from Rev. xviii. 22 to 24, you have the manner 
of her total ruin as a church, and something of the 
cause thereof. 

But as she must, with reference to her body, 
be considered mystically as a church ; so also she 
must be considered as a body of men, (this is that 
which I called more grossly,) and as such, against 
whom the wrath of God will burn, and against 
whom, if repentance prevent not, he will have in- 
dignation for ever. These, I say are them ; to 
wit, as they are the body of the people, that have 
been seduced by this spirit of Antichrist, that have 
been made use of to do all the mischiefs that have 
been done both to true religion, and to the profes- 
sors of it, for this many hundred years, wherefore 
these must not escape. Wherefore you find, that 
after Antichrist, as to the spirit and mystery of 
Antichrist, is slain, that the body of Antichrist, or 
the heap of people that became her vassals, come 
next to be dealt withal. 

Therefore, the angel that standeth in the sun, 
makes a proclamation to all the fowls that fly in 
the midst of heaven, to gather themselves, and to 
come unto the supper of the great God ; that they 
may eat the flesh of the several sorts of the men 
that have been the lovers, the countenancers, the 
upholders and defenders of her antichristian state, 
worship, and falsehoods : He. xix. 17, 18. for abun- 

dance of their hearts shall be hardened, and made 
yet more obdurate, that they may be destroyed for 
the wickedness that they have done. 

Wherefore, you find (as did the enemies of the 
church of old,) that they might revenge themselves 
for the loss of their idol, or antichristian state, be- 
gin a new war with the king, whose name is the 
Lord of hosts : ' And I saw the beast, and the 
kings of the earth, and their armies, gathered to- 
gether to make wa:r against him that sat on the 
horse, and against his army. ' Re. xix. 19. 

Their implacable malice remained when their 
church-state was gone ; wherefore they wiU now 
at last make another attempt upon the men that 
had been the instruments in Christ's hand to tor- 
ment them that dwelt on the earth ; of which more 

Now therefore is the last stroke of the batter,* 
with reference to the destroying the body of Anti- 
christ ; only the head of this monster remains, and 
that is SATAN himself : wherefore, the next news 
that we hear, is, that he is taken also : ' And I 
saw an angel come down from heaven, having the 
key of the bottomless pit and a great chain in his 
hand. And he laid hold on the Dragon, that old 
serpent, which is the devil, and Satan, and bound 
him a thousand years, and cast him into the bot- 
tomless pit, and shut him up, and set a seal upon 
him, that he should deceive the nations no more, 
tin the thousand years should be fulfilled,' &c. 

Ee. xx. 1—3. 


Now therefore there will be nothing of Antichrist 
to be seen throughout the nations, hut ruinous 
heaps, and desolate places. It is said of the army 
of the man of sin, when he came into the land of 
God's people, though it was before him 'as the 
garden of Eden,' yet behind him 'twould be as 'a 
desolate wilderness ; ' Joci a. 3. such ruins would he 
make of the flock of God, and of all their ordi- 
nances, and heavenly dainties. But when the 
days that I have spoken of, shall come, it will be 
to him a time of retaliation : for it shall then be 
done unto Antichrist, as he hath done to the church 
of God: As he hath made women childless, so 
shall he be made childless ; as he has made ZioD 
sit upon the ground, so now must this wicked one 
come down and sit in the dust ; yea, as he has 
made many churches desolations, so now shall he 
be also made a desolation. Wherefore, whoso 
wUl find his body, they must look for it in the side 
of the pit's mouth ; and whoso wiU find his friends 
and companions, they must look for them there 

* ' The last stroke of the batter,' prohably alludes to nil 
engine of war used by the ancients, called a battering-ram. 



likewise. ' They have set her a bed in the midst 
of the slain with all her multitude : her graves 
are round about him : all of them uncircumcised, 
slain by the sword: though their terror was caused 
in the land of the living, yet have they borne their 
shame with them that go down to the pit, he is 
put in the midst of them that he slain. There is 
Meshech, Tubal, and all her multitude : - - - 
There is Edom, her king, and all her princes, (fee. 
- There be the princes of the north, all of them, 
- - which - - with their - - might ' are laid with 
them that are ' slain by the sword, and bare their 
shame with them that go down to the pit. ' Eze. txxu. 
25—30. For ' as Babylonto/i caused the slain of Israel 
to fall, so at Babylon shall fall the slain of all the 
earth. ' Je. li. 49. The margin reads it thus : Both 
Babylon is to fall, ye slain of Israel ! And with 
Babylon the slain of all the earth. Now then she 
is gone down, when all these things shall be ful- 
filled ; and what remains now, but to talk of her, 
as folk use to do of them that are dead : for the 
day will come that the church of God shall have 
no more of Antichrist, Babylon, or the mother of 
harlots, than only the remembrance of her ; to wit, 
that there was such an enemy of God in the world ; 
that there was such a superstitious, idolatrous, 
bloody people in the world. Wherefore the people 
that shall be born, that shall live to serve God in 
these happy days, they shall see Antichrist only in 
its ruins ; they shall, like the sparrows, the Uttle 
robins, and the wren, sit and sing, and chirrup one 
to another, while their eyes behold this dead hawk. 
' Here (shall they say) did once the lion dwell; and 
there was once a dragon inhabited : here did they 
hve that were the murderers of the saints ; and 
there another, that did use to set his throat against 
the heavens ; but now in the places where these 
ravenous creatures lay, grows grass, with reeds 
and rushes, is. art. 7. (or else, now their habitation 
is cursed, nettles grow, and so do thorns and 
brambles, where their palaces were wont to be.) 
And as no good was with them while they lived, so 
their name stinketh now they are dead : yea, as 
they wrought mischiefs, and Uved like the wild 
beasts when they enjoyed their abundance ; so now 
the wild beasts of the desert, yea, they of the 
desert, shall meet with the wild beasts of the 
island : and the satyr shall cry to his fellows. 
Their houses shall be full of doleful creatures, even 
as devils and wicked spirits do haunt the desolate 
houses of the wicked, when they are dead. ' is. xxxiv. 
' And Babylon, the glory of kingdoms, the beauty 
of the Chaldees excellency, shall be as when God 
overthrew Sodom and Gomorrah. It shall never 
be inhabited, neither shall it be dwelt in from 
generation to generation: neither shall the Arabian 
pitch tent there : neither shall the shepherds make 
their folds there. ' Is. xiii. 19, 20. 

A while after this, as was hinted before, the 
Christians wiU begin with detestation to ask what 
Antichrist was ? Where Antichrist dwelt? Who 
were his members ? And, What he did in the 
world ? and it shall be answered by them that shall 
have skill to consider his features by the word, by 
way of taunt and scorn, • la this the man that 
made the earth to tremble, that did shake king- 
doms ; tJwt made the world as a wUdemess, and 
destroyed the cities thereof ; that opened not the 
house of his prisoners ? AU the kings of the 
nations, even all of them, he in glory, every one in 
his own house. But thou art cast out of thy grave 
Uke an abominable branch ; and as the raiment of 
those that are slain, thrust through with a sword, 
that go down to the stones of the pit, as a carcass 
trodden under feet.' is. xiv. ic— 19. 

There will be a strange alteration when Anti- 
christ is dead, and that both in the church, and in 
the world. The church and the members of it 
then, shall wear the name of their God in their 
foreheads ; that is, they shall be bold in the pro- 
fession of their king, and their God ; yea, it shall 
be their glory to be godly ; and carnal men shall 
praise them for it: the praise of the whole earth 
shall the church of God be in those days. 

Then there shall no more be a Canaanite in the 
house of the Lord : no lion shall be there ; the 
unclean shall no more tread in the paths of God's 
people, but the ransomed of the Lord shall walk 

Glory that has not been seen nor heard of by 
the people that used to walk in sackcloth, shall 
now be set in the land of the living. For as it 
was said of Christ, with reference to his day ; so 
it shall be said of saints, with reference to this day: 
many kings and righteous men have desired to see 
the things that will be seen then, and shaU not see 
them : but without all doubt, the men that shall 
be born at this time, will consider that these 
glories, and liberties, and privileges of theirs, cost 
the people that walked in the king of Babylon's 
fiery furnace, or that suficred the trials, troubles 
and tyranny of the antichristian generation, more 
groans and hearty wishes, than they did them that 
shall enjoy them. Thus then it will go ; the 
afflicted prayed for them, and the possessors bless 
God for the enjoyment of them. 

Oh ! now shall the church walk in the light of 
the Lord, and sit every man under his vine, and 
under his fig-tree, and none shall make him afraid I 

' For the Lord wUl have mercy on Jacob, and 
will yet choose Israel, and set them in their own 
land : and the strangers shaR be joined with them, 
and they shall cleave to the house of Jacob. And 
the people shall take them, and bring them to their 
place : and the house of Israel shall possess them 
in the land of the Lord for servants and hand- 



maids ; And they shall take them captives, whose 
captives they were ; and they shall rule over their 
oppressors. And it shall come to pass in the day 
that the Lord shall give thee rest from thy sorrow, 
and from thy fear, and from the hard bondage 
wherein thou wast made to serve, that thou shalt 
take up this proverh against the king of Babylon, 
and say. How hath the oppressor ceased ! the 
golden city, (or the exactress of gold) ceased ! 
The Lord hath broken the staff of the wicked, and 
the sceptre of the rulers. He who smote the 
people in wrath with a continual stroke, he that 
ruled the nations in anger, is persecuted, amd none 
hindereth. The whole earth is at rest, amd is quiet : 
they break forth into singing. Yea, the fir trees 
rejoice at thee, cmd the cedars of Lebanon, saying. 
Since thou art laid down, no seller is come up 
against us. ' is. xb. i— s. 

Also the world will now be (as it were) another 
thing than it was in the days of Antichrist: now 
will kings, and princes, and nobles, and the whole 
commonalty be rid of that servitude and bondage 
which in former times (when they used to carry 
BeU and the dragon upon their shoulders) they 
were subjected to. They were then a burthen to 
them, but now they are at ease. 'Tis with the 
world, that are the slaves of Antichrist now, as it 
is with them that are slaves and captives to a 
whore : they must come when she calls, run when 
she bids, fight with and beat them that she saith 
miscall her, and spend what they can get by labour 
or fraud upon her, or she will be no more their 
whore, and they shall be no more her bosom ones. 
But now ! Now it will be otherwise ! Now they 
will have no whore to please ! Now they will have 
none to put them upon persecuting of the saints ! 
Now they shall not be made, as before, guilty of 
the blood of those against whom this gentleman 
shall take a pet ! Now the world shall return and 
discern between the righteous and the wicked ; yea, 
they shall cleave to, and countenance the people of 
God, being persuaded, as Laban was of Jacob, that 
the Lord will bless them for his people's sakes : 
for at this day, ' the remnant of Jacob shall be 
(among the Gentiles) in the midst of many people, 
as a dew from the Lord, as the showers upon the 
grass, that tarrieth not for man, nor waiteth for 
the sons of men. ' Mi. v. 7. 

Also in these days men shall come flocking into 
the house of God, both kings and princes, and 
nobles, and the common people, as the doves do to 
their windows : and for that cause it is spoken to 
the church, with reference to the latter days, 
saying, ' Enlarge the place of thy tent, and let 
them stretch forth the curtains of thy habitations : 
spare not, lengthen thy cords, and strengthen thy 
stakes ; for thou shalt break forth on the right 
hand, and on the left ; and thy seed shall inherit 

the Gentiles, and make the desolate cities to be 
inliabited. ' is. Uv. 2, 3. 

Now will be broken up those prophecies and 
promises that to this day lie as under lock and 
key, and that cannot be opened untU they be ful- 
filled. Now will the Spirit of God be poured forth 
abundantly ; and our rivers shall be in high places, 
that is, shall break forth from the hearts of great 
ones ; yea, then shall our waters be made deep : 
' And I will cause their rivers to run like oil, saith 
the Lord God. 'Eze. xxxii. u. Then shall the differences, 
the divisions and debates that are among the godly, 
cease : for men ' shall see eye to eye, when the 
Lord shall bring again Zion : ' is.iii.8. yea, the 
watchmen of God's people shall do so ; for it is for 
want of light in them, that the lambs have so butted 
one another. 

Now the church of God shall read with great 
plainness the deptfis of providence, and the turn- 
ings and windings of all God's dark and intricate 
dispensations, through which she hath waded in 
the cloudy and dark day : now, I say, they shall 
see there was an harmony in them ; and that if 
one of them had been wanting, the work and way 
of her deliverance could not have been so full of 
the wisdom, and justice, and goodness of God ; 
Wherefore now will that song be sung with clearer 
notes than ever : ' Great and marvellous are thy 
works. Lord God Almighty ; just and true an 
thy ways, thou king of Saints. Who shall not 
fear thee, Lord, and glorify thy name ? for than 
only art holy : for all nations shall come and wor- 
ship before thee ; for thy judgments are made 
manifest.' Be. XV. 3, 4. And again, 'For true and 
righteous are his judgments : For he hath judged 
the great whore, which did corrupt the earth with 
her fornication, and hath avenged the blood of his 
servants at her hand. ' Re. six. 2. 


What Antichrist is, I have told you ; and that 
as to liis soul and body. I have also told you 
where, or in what things the spirit and life of Anti- 
christ lieth, and how he shall reign for a time. I 
have moreover shewed you that he shall be de- 
stroyed, and by what, and that with reference 
both to his soul and body. Wherefore, waving 
other things, I shall here only present you with a 
few short hints concerning the manner of his 

There is the downfall, the time of the downfall, 
and the inanner of the downfall of Antichrist. 

The manner of the downfall of Antichrist, may 
be considered, either with respect to the suddenness, 
ui7£xpectedness. terribleness, or strangeness thereof. 
It may also be considered with respect to the way 
of God's procedure with her, as to the gradudness 



thereof. As to tlie suddenness thereof, 'tis said 
to be in an hour. It is also to be, when by her 
unexpeded ; for then she saith, 'I sit a queen. ' 
Ee. xTiii. 7, 8. For the terriblmess of it. The nations 
shall shake at the sound of her fall. Eze xxxi, le, 17. 
And for the strangeness thereof, it shall be to the 
wonder of the world, is. xir. 12. it will be as when 
God oyerthrew Sodom. 

But I shall not enlarge upon this method in my 
discourse, but shall shew you the manner of the 
ruin of Antichrist, with respect to the gradualmess 

thereof. Eze. xvi. 36—43; Re. xviii. 8; Is. xlv-ii. 9. , 

Antichrist then shall be brought to ruin gra- 
dually ; that is, by degrees : A part after a part ; 
liere a fenced city, and (here a high tower, even 
until she is made to lie even with the ground. 
And yet all shaE be within the compass of God's 
days, hours, or moments ; for within the compass 
of these limited times Antichrist shall be destroyed.* 

Now, (as I said) He, she, Sodom, Egypt, 
Babylon, Antichrist, shall be destroyed, not all at 
once, after the way of our counting of time ; but 
by step after step, piece after piece. And perhaps 
there may be in the words now following, something 
that signifies this : They shall ' shew the king of 
Babylon that his city is taken at one end.' 
This is also shewed by the vessels in which is con- 
tained the wrath of God for her, together with the 
manner of pouring of it out. The vessels in which 
it is contained are called VIALS ; Now a vial is 
that which letteth out what is contained in it by 
degrees, and not all at once. 

There are also two things to be considered, as 
to the manner of its being poured out of them. 
The first respecteth the nature of the vial. The 
other, the order of the angels that poured forth 
this wrath. 

For the First : The vial, as it letteth out what 
is in it by degrees ; so it doth it with certain gusts, 
that are mixed with strength and violence, bolting 
it out with noise, <fec. 

As for the order of the angels, or that order 
that they observe, they plainly shew that this 
enemy must come down by degrees ; for that these 
vials are by them poured out one after another, 
each one working something of their own eflfects, 
before another is poured forth. The first is poured 
forth upon the antichristian earth : The second, 
upon her sea: The third is poured forth upon her 
rivers: And the fourth, upon her sun: The fifth is 
poured forth upon the seat of the beast: The sixth, 

* Upon the Sunday sports being authorized, and pious 
muusters persecuted for refusing to wear popish vestments in 
the reign of James I., that godly puritan, Mr. Carter, ex- 
claimed, ' I have had a longing desire to see or hear of the 
fall of Antichrist: but I check myself. I shall go to heaven, 
and th^re news will come, thick, thick, thick.' — Life hy his 
Son, p. 13. 

upon her mphrales: And the seventh, into her air. 
He. jwi. 2—17. And, I Say, they are poured forth not 
all at one time, but now one, and then another. 
Now, since by these vials Antichrist must fall; and 
since also they are poured forth successively: 
'Tis evident that this man of sin, this son of per- 
dition, is to fall and die by degrees. He would 
not die at all, as is manifest by his wrestUng with 
it; but he is a strong God that judges, and there- 
fore he must come down : His friends also, with 
what cordials they can, will labour to lengthen out 
his tranquillity; hut God hath set his bounds, and 
he cannot go beyond the time appointed. 

We must also put a difierence betwixt her being 
fought withal and wounded, and that of her dying 
the death. Michael and his angels have been 
holding of her in play a long season ; but yet she 
is not dead: Re. xii. But, as I said, she shall descend 
in battle and perish, and shall be found no more 
for ever. 


To speak then to the manner of the ruin of this 
Antichrist, with respect to the gradualness thereof: 
It must piece after piece be overthrown, until at 
last every whit thereof is rolled down from the 
rocks as a burnt mountain. 

And hence we read that this city falls first in a 
tenth part thereof, even whQe nine parts remain yet 
standing : Nor doth this tenth part, notwithstand- 
ing the faith and faithful testimony of the two 
witnesses, quite fall, until they are slain, and also 
raised again : For 'tis said. The same hour that 
the witnesses were raised, the tenth part of the 
city fell: Re. xi. 13. The tenth part of that city that 
reigneth over the kings of the earth, which city is 
Sodom, jEgypt, Babylon, or the great whore. 

By the city then, I understand the church of 
Antichrist in its utmost bounds; and so it reaeheth 
as far as the beast with seven heads and ten horns 
hath dominion. Hence this city is also called 
cities, as one universe is called by the name of 
several countries, (fee. And them cities also are 
called ' the cities of the nations:' Re. xviig. For as 
when they are put together, they all make but one ; 
so when they are considered apart, they are found 
in number ten, and answer to the ten horns upon 
the heads of the (seven headed) beast that carries 
her, and do give her protection. 

This then I take to be the meaning : That the 
antichristian church is divided into ten parts, and 
each part is put under one of the horns of the 
beast for protection : But that aid and protection 
shall not help, when God shall come to execute 
judgment upon her: For it saith, 'A tenth part of 
the city fell;' that is, first, and as a forerunner of 
the fall of all the rest: Now where this tenth part 



is, or whicli of the ten parts must fall first, or 
vhether indeed a tenth, part is already fallen, that 
I will leave to those that are wiser than myself to 

But since I am speaking of the fall of a tenth 
part of Antichrist; a word or two about the means 
of the fall thereof. 

The means of the fall of this tenth part, is an 
earthquake ; yet not such as is universal, over the 
face of all, but an earthquake in that tenth part 
where that city stood that should fall. Now by 
earthquakes here, cannot be meant any thing but 
such a shaking as imsettleth the foundations of 
this tenth part ; But whether it shall be in this 
tenth part as a city, or in it as a state, that I shall 
not determine ; only my thoughts are. That it shall 
be an earthquake in that kingdom where this tenth 
part shall happen to be : An earthquake not to 
overthrow further than is appointed ; and that is 
the city which is called the tenth part of the great 
Antichrist. So far as that state is a state, so far 
then it is shaken for reformation, not for destruc- 
tion ; for in the earthquake were slain seven 
thousand (names of) men ; and the remnant were 
affrighted, and gave glory to the God of heaven. 
But thus much for the first: Great Babylon falleth 
first, in a tenth part of it. 


Again, The next step that the strong God taketh 
towards the utter overthrow of Antichrist, will be 
more sore upon the whole, though not at first uni- 
versal neither, yet in conclusion, it shall throw 
down the nine parts that are left : For thus it is 
recorded : ' And the cities of the nations fell : ' 
The cities of the nations, the antichristian churches, 
otherwise called the daughters of the mother of 
harlots, and abominations of the earth. 

Now to shew you the hand of God in this second 
stroke, wherewith the Lord wiU smite this enemy. 

1. Here we have a great earthquake. 

2. And then. The fall of the cities of the nations. 
For the earthquake, it is said to be such as 

never was, ' so mighty an earthquake, and so 
great;' Ee.xri.i8. for it extended itself as far as the 
other nine cities had any ground to stand on ; for 
it shook the foundations of them all. 

The fall of the cities, was not immediately upon 
the shake that was made, but the earthquake pro- 
duced an eruption, an eruption in the nine re- 
maining parts of this city : And such an eruption 
as is of the worser sort, for it divided them into a 
three-headed division : ' And the great city was 
divided into three parts :' The great city, to wit, 
the powers by which they were upheld. The 
meaning then is this ; when God shall strike this 
man of sin the second time, he will not be so 

sparing as he was at first, when he struck but a 
tenth part to the ground; but now he will so shake, 
so confound, so divide, so raise up Antichrist against 
himself, to wit, in the body and members of him, 
that they shall set to fighting, and to tearing one 
another in pieces, until they have consumed the 
whole of these nine parts. It was, saith the text, 
divided into three parts, which divisions are the 
worst of all : It will be therefore such a division as 
will bring them all to ruin. Hence it follows, 
' And the cities of the nations fell.' 

Wherefore, this three-cornered eruption will bo 
the most dreadful to Antichrist that ever was : It 
will be like that that was in Jerusalem when she 
came to be laid even with the ground ; and like 
that that came upon the armies of the Gentiles, 
when they came up to fight against Jehosaphat. 

' For the children of Ammon and Moab stood 
up agamst the inhabitants of Mount Seir, utterly 
to slay and destroy them: And when they had 
made an end of the inhabitants of Seir, every one 
helped to destroy another.' 2Ch.xx.23. This, I say, 
is the division that this mighty earthquake shall 
make betwixt the horns that are left to these nine 
parts that remained, when the tenth part of the 
city fell. And this will come to pass through the 
increase of the heat of God's anger : For he is 
angry with the waters where the woman sitteti, 
because they have delivered up his beloved to the 
bloody whore ; wherefore, he now will give them 
blood to drink in fury. 

Hence his beginning to deal with Antichrist, is 
called, the beginning of revenges: 'I wiU make 
(saith God) mine arrows drunk with blood, and my 
sword shall devour flesh ; and that with the blood 
of the slain and of the captives, from the beginning 
of revenges upon the enemy. ' De. xxrii. 42. And 
therefore it is said again, that when God comes to 
do this work upon this Antichrist, it is because 'it 
is the day of the Lord's vengeance, and the year 
of recompences for the controversy of Zion. 'is. xxxiv. 8. 
' For the day of vengeance is in mine heart, and 
the year of my redeemed is come.' is.kiii. 4. 

A peace therefore cannot be made among these 
cities when God has forbidden it : Wherefore the 
effect of all, is, TTie dtiesofthe nations faU. There 
is therefore like to be no more good days for Anti- 
christ after this earthquake has begun to shake 
her : No, nothing now is to be expected of her, but 
rumours, tumults, stirs, and iiproars: 'One post 
shall run to meet another, - - to shew the king 
of Babylon that his city is taken at OTie end:' And 
again, ' A rumour shall both come one year ; and 
after that in anot/ier year sJiall come a rumour, and 
violence in the land, ruler against ruler,' (fee. Je. 
li. 31, 46. So that this earthquake has driven away 
peace, shaken the foundations, and will cast the 
I nine cities down to the ground. 




And this is a second stroke that God will give 
this man of sin, and a tliird cometh quickly. 
Wherefore it follows upon the downfall of these 
cities of the nations, that ' great Bahylon came 
into rememhrance hefore God, to give imto her the 
cup of the wine of the fierceness of his wrath. ' 
Now then, have at great Bahylon. Great Baby- 
lon ! What is that ? Why, I take it to he the 
mother, the metropolitan, the great wlwre herself: 
For though sometimes, by the great whore, or great 
Bahylon, we may understand, the church of Anti- 
christ in general ; yet by it is meant more properly, 
the mother of the daughters, of whose overthrow 
we have spoken before. We are now then come 
to the threshold of the door of the house of the 
OLD one ; to the door of the mother of harlots, 
and abomination of the earth. This then that but 
now is said to come into remembrance with God, 
is that which gave being to the cities destroyed 
before ; to wit, the mistress, the queen, the mother- 
church, as she caUeth herself. 

And this is the wisdom of God concerning her, 
that she should not be the first that should die ; 
but that she should live to see the destruction of 
her daughters, and pine away imder the sight and 
sense of that, even until judgment also shall over- 
take herself. 

Thus Pharaoh and his chief ones did live to see 
the greatest part of Egypt destroyed before judg- 
ment overtook them, but at last it came to their 
doors also. 

Zedekiah lived to see his children slain before 
his face, before judgment overtook him to his own 
personal destruction. Je. lii. 8— ii. 

Babylon also, when God sent the cup of his fury 
unto her, yet was to live to see the nations drink 
before her : ' Take the wine cup of my fury (said 
God to the prophet,) and cause all the nations to 
whom I send thee, to drink it.' Je. xx?. 15. To wit, 
AH the kingdoms of the world which are upon the 
face of the earth. 'And Sheshach shall drink 
after them. ' ver. 26. But what was Sheshach? may 
some say. I answer. It was Babylon, the princess 
of the world, and at that time the head of all those 
nations, Da. iv. 22. (as this queen is now the mother 
of harlots.) Wherefore, the same prophet, speak- 
ing of the destruction of the same Sheshach, saith, 
' How is Sheshach taken ? and how is the praise 
of the whole earth surprised ! How is Babylon 
become an astonishm^t among the nations ! ' 

Je. Ii. 41. 

Now, if this was the method of God's proceeding 
with his enemies in the way of his judgments of 
old, why may we not suppose that he wiU go the 
same way with his great enemy now : especially 

VOL. n. 

since those judgments mentioned before, were exe- 
cuted upon those, which, in some things, were 
figures of the great whore. Besides, we read hero 
plainly, that when the cities of the nations were 
fallen, great Babylon came into remembrance be- 
fore God, to give her to drink of the cup. 

From all which I conclude, as I did before, that 
the mother, the metropolitan, the lady of king- 
doms, shall live to see her daughters executed be- 
fore her face : After which she shall eome into 
consideration herself; for she must assuredly 
drink of the cup.* 

This destruction therefore must be last, for the 
reasons urged before, and also because she most 
deserves the bottom of the cup. The bottom is 
the dregs, the most bitter part, and that where the 
most heat, and fiercest wrath of God doth lie : Ps. 
ixxT. 8. Wherefore, although you find that by the 
first earthquake a great slaughter was made, and 
that a tenth part of the city fell ; yet from that 
judgment some did escape : ' And the remnant 
were afii'ighted, and gave glory to the God of 
heaven.' Ke. xi. 13. But now, this earthquake, by 
virtue of which the cities of the nations fall, and 
as an effect of which great Babylon is come into 
'remembrance before God,' neither spares one of 
the daughters of this whore, nor any man that is 
a lover of them ; but it so is seconded by a ' hail- 
stonn,' and that haU-storm worketh so in wrath, 
that not one escapes by repentance. Every hail- 
stone was the weight of a talent, which some say 
is six pounds above half an himdred weight:! By 
this therefore God shews, that now his anger was 
wrought up to the height. I know not wherewith 
so to compare these hailstones, as with the talent 
of lead that was laid over the mouth of the ephah, 
which was prepared to hold the woman, whose 
name was vncJced/iiess, this very whore of Babylon: 
For that talent of lead was to keep down this mis- 
tress, that she might get no more out of the ephah, 
and these hail-stones are to banish her out of the 
worl'd: Ze.v.s— 11. Therefore it follows, that she 
must have the most heavy judgment, even the 
bottom of the cup. 

• And great Babylon came into remembrance 
before God.' To remember with God, is to visit 

* How remarkably has this come to pass since Bunyan's 
time; a slow but sure progression. That darling ugly daugh- 
ter, Intolerance, was executed by the Act of Toleration. The 
impious Test by the repeal of the Sacramental Test Act, &c., 
&c.— Ed. 

t There is great difficulty in estimating the weight of a 
talent. Dr. GOl considers it about sixty pounds; this was the 
lesser Roman talent. Michaelis estimates the Jewish talent 
at thkty-two pounds and a half. The attic talent of gold used 
in Greece in the time of Homer is estimated at less than an 
ounce. The safest conclusion as to the weight of the hail- 
stones is, that they were enormous, and fell with a velocity to 
crush all animals to instant death. — Ed. 



eitLer with grace or wrath, God is said to remember 
Rachel, when he visited her with the blessing of a 
fruitful womb. It is said also that God 
remembered Noah, when the time came on that he 
was to be delivered from the flood. Ge.viii.i. Here 
also he is said to remember Babylon, that is, to 
visit her with his anger for the wickedness that 
she had committed : ' To give unto her the cup of 
the wine of the fierceness of his wrath.' 

Now then is the time of iniquity, when it will 
be come to the full ; and now also is the time of 
God's anger, when it will be come to the full: 
Now therefore must the murders, Ee. rriiL 2t and 
thefts, and blasphemies, and fornications, &c., 
belonging to this mother of harlots, be recom- 
pensed to the full, to wit, with the dregs of this 
cup : Yet since the hail^stones come by weight, and 
the wrath comes by measwre, (for so a talent and 
a cup imports) it follows, that the Almighty God, 
even in the midst of the heat of all this anger, will 
keep to the rules of justice and judgment while he 
is dealing with this enemy : He has not passions, 
to carry him beyond rules of judgment; nor vxak- 
ness, to cause him to fall short of doing justice : 
Therefore he has (as was said) his judgments for 
her by weight, and his indignation by measure : 
But yet this weight and measure is not suited to 
her constitution, not with an intent to purge or 
refine her; but it is disposed according to the 
measure and nature of her iniquity, and comes to 
sweep her, as with the besom of destruction, imtil 
she is swept off from the face of all the earth. 

And thus I have shewed you the manner of the 
ruin of Antichrist; that is. That it wlU be gradual, 
part after part, imtU the whole be overthrown. 
And this truth may be applied both to the soul, as 
well as to the body of Antichrist : For the soid, 
spirit, or hfe of Antichrist must also after this 
manner be destroyed. And hence it is said to be 
consumed, that is, by degrees : For to consume, 
is to destroy by degrees : Only this caution I would 
have the reader remember, That much of the soul 
of Antichrist may be destroyed, when none of her 
daughters are ; and that the destruction of her 
spirit is a certain forenmner of the destruction of 
her body in the manner that we have related. 

Now since she is dying, let us ring her passing- 
bell ; for when she is dead, we that live to see it, 
intend to ring out. 

' For thus saith the Lord God ; When I shall 
make thee a desolate city, Uke the cities that are 
not inhabited ; when I shall bring up the deep 
upon thee, and great waters shall cover thee ; 
when I shall bring thee down with them that 
descend into the pit, with the people of old time, 
and shaU set thee in the low parts of the earth, in 
jilaces desolate of old, with them that go down to 
the pit, that thou be not inhabited ; and I shall 

set glory in the land of the living ; I will make 
thee a terror, and thou sJialt be no mwe : though 
thou be sought for, yet shalt thou never be found 
again, saith the Lord God.' Eze. xxvi. i»— 21. 


Having in the foregoing discoui-se spoken of 
Antichrist his ruin, and the manner thereof, I now 
come to speak of the signs of the approach of her 
destruction. And whether I shall hit right, as to 
these, that I must leave to time to make manifest ; 
and in the mean whUe to the wise in heart to judge. 

That she shall fall, there is nothing more cer- 
tain ; and when she is fallen, that she never shall 
rise again, is also as firmly decreed; yea, and 
shewed too by him that cast the millstone into the 
sea, and said, ' Thus with violence shall that great 
city Babylon be thrown down, and shaU be found 
no more at all. ' Be. xriiL 21. This is therefore her 
fate and destiny, from the mouth of the holy one ; 
and is sealed up in the scriptures of truth, for the 
comfort of the people that have been afflicted by 

True, the time of her fall is not certainly known 
by the saints, nor at all believed by her; where- 
fore, her plagues must come unlocked for by her. 
And as to the saints, their guesses, as to the time 
of her ruin, must needs be conjectural and uncertam. 
For her part, she shall say, and that when she 
stands where she must suddenly fall, ' I shall be a 
lady for ever. ' I3. xi™, 7—9. And as to the saints 
that would very willingly see her downfall, how 
often have they been mistaken as to the set time 

Nor have I been without thought, but that this 
mistake of the godly may become a snare to Anti- 
christ, and a trap to her upholders. For what 
can be a greater judgment, - or more effectually 
harden the hearts of the wicked, than for them to 
behold that the predictions, prophecies, expectation 
and hopes of their enemies (as to their ruin) should 
quite (as to the time) be frustrate, and made void. 

Moses prophesied, and the people hoped that 
God would give Israel ' the land of Canaan ;' and 
yet the Canaanit^s beat them. Nu. xiv. 40! Jos. -m. 5—9. 

Jeremiah prophesied that the enemy should 
come and take the city [of] Jerusalem ; but because 
he came once, and went back without doing it, 
how stout and hardened were the hearts of that 
people against all the rest of his prophetic sayings, 
as to such a thing. Je. xxrtU. Now the error lay not 
in these prophets, but in the people's mistaking 
the times : and if mistakes do so much harden the 
heart of the wicked, what will they do to such of 
them who make it their business to blind and 
harden their hearts against God, by abusing all 



truths ? Surely, when men seek to harden their 
hearts by abusing of truth, they will do it to pur- 
pose, when they have also the advantage of the 
weakness of their professed enemies to do it by: 
especially when their enemies shall say they speak 
by the word of the Lord, and time shall manifest 
it to be both a mistake and a falsehood. 

It is to be bewailed, namely, the forwardness of 
some In this matter, who have predicted concern- 
ing the time of the downfall of Antichrist, to the 
shame of them and their brethren: nor will the 
wrong that such by their boldness have done to 
the church of God, be ever repaired by them nor 
their works. But the judgments of God are a 
great deep ; and therefore who can tell, since the 
onemy of God would not be convinced by the power 
of truth, and the virtuous lives of some, but that 
God might leave them to be snared, hardened and 
emboldened to run upon their unavoidable destruc- 
■ tion, by the lies and lightness of others. They 
begin to vaunt it already, and to say. Where is 
the word of the Lord, as to this, let it come now. 
But when Agag said, ' surely the bitterness of 
death is past,' then was the time for him to be 
hewn in pieces, i Sa. it. 33, 33. I shall not therefore 
meddle with the times and seasons which the 
Father hath put in his own power; no, though 
they as to Antichrist's ruin are revealed ; because 
by the Holy Ghost there is a challenge made, not- 
wthstanding the time is set, and by the word 
related to the man of wisdom, to find it out if he 

can. Be. xiii. 13. 

If Samson's riddle was so puzzling, what shall 
we think of this ? and though the angel hath inti- 
mated, that this sealed matter shaU be opened 
towards the time of the end ; Da. xU. 9. yet 'tis evi- 
dent, some have either been so hasty, or presumed 
too much upon their own abilities : for I am sure 
they have missed the mark, hardened the heart of 
the enemy, stumbled the weak, and shamed them 
that loved them. 

But since the most high hath irreversibly deter- 
mined her downfall also, let us see if we can have 
better success in discoursing upon the signs, than 
others have had who have meddled with the timing 

FIRST siaK. 

First then. The downfall and ruin of Antichrist 
draws near, when the church and people of God are 
driven from aU, those hiding-places that God has 
■prepa/red for them in the v^ildemess. The church 
of God, when the dragon did his worst, had an 
hiding-place prepared her of God, that she might 
not utterly be devoured by him ; and so shall have 
till the time of his end shall come. 

Of this you read in the 12th of the Revelations, 

a place worthy to be noted for this. But now, 
when the time of the ruin of Antichrist draws on, 
then is the church deprived of her shelter, and 
laid open, as one would think, to be utterly swal- 
lowed up for ever, having no more place in the 
wilderness, that is, among the nations, to hide 
herself from the face of the serpent-. But how 
comes this to be a sign of the approach of the ruin 
of Antichrist ? why thus. The time of this beast's 
war with the church of God, and the time that 
the church shall have an hiding-place in the wil- 
derness, are both of a length, the one continuing 
forty4wo monffis, the other a thousand two hund/red 
cmd threescore days. Now since the war that this 
beast makes with the woman and her seed, and 
the woman's hiding-place in the wilderness from 
his face, are, for length of time, the same ; what 
hindereth but that when the woman and her seed 
can find no more shelter in the nations, the time 
that the beast hath allotted him to make war 
against her, should be finished also? when we 
therefore shall see that plots and conspiracies, that 
designs for utter ruin, are laid against God's 
church all the world over ; and that none of the 
kings, princes, or mighty states of the world, will 
open their doors, or give them a city for refuge ; 
then is the ruin of Antichrist at hand: for Haman's 
plot, though the most universal that ever yet was 
hatching, (being laid in an hundred twenty-seven 
provinces,) did but presage the deliverance and 
exaltation of the Jews, and the hanging of Haman 
and his sons : yea, and I take it, that the very 
day that this great enemy had set for the utter 
overthrow of the church, God made the day in 
which their dehverance began, and that from 
whence it was completed ; and I take that to be a 
type of this. 

There is but one thing that I can think of that 
can give matter of a shew of doubt about this thing; 
and that is, though the time of this war against 
the saints, and that of the woman's shelter in the 
wilderness as to length, be one and the same ; yet 
whether they did commence together, and begin to 
take their rise, as men do that begin to run a race? 
a word therefore to this. I suppose they did com- 
mence miich together; for else with whom should 
this beast make war, and how should the church 
escape ? Or, if the beast began his war before 
the woman began to have a hiding place, why was 
she not swallowed up, since in the wilderness was 
her only place of shelter ? Again, what needed 
the woman to have a place of shelter in the wil- 
derness, when there was no war made against her ? 
And yet this must be, if her thousand two hundred 
and threescore days, began before the beast's forty- 
two months: but they ended both together; for 
the heast could not kiU the vyilnesses before they 
had finished their testunony; which testimony of 



theirs lasted tliis full time that the beast had 
granted him to make war with them, to wit, one 
thousand two hundred and threescore days : Kc. ri.3. 
therefore their times went out together, as wiU be 
made appear, if you consider also that the witnesses 
were slain, by virtue, not of the old, but of a new 
war leyied against them; and that, as it should 
seem, at the very time when her hiding place was 
taken from her ; for then indeed, for a little sea- 
son, win the church of God be overcome, as I shall 
shew by and by. 

Wherefore, let God's people consider and re- 
member that when God's church is absolutely for- 
lorn, and has no hiding place any longer in the 
world, the kingdom of Antichrist will quickly begin 
to tumble. Nor is this the alone place from whence 
we may gather these conclusions. 

The time of Pharaoh's tyi-anny, of his life, and 
of the deliverance of the children of Israel, came 
out much together ; as any will discern that shall 
consider the history of them. Gc xv. vi. 

David, when Saul did sorely prosecute him, fled 
last into the mlderness to Aehish the king of Gath, 
a Philistiiie, for shelter ; and he gave him Ziklag 
for his refuge, i Sa. ix™. 5, 6. And that place so 
continued to David, 'till just about the time in 
which Saul must die ; and then behold, David's 
Ziklag is burnt with fire, and himself stript naked 
of harbour ! i Sa. xxx. i. But what matter ! The 
time of Saul's life, as well as of David's Ziklag, 
was now upon expiring ; for within three or four 
days after, David became the king of Israel. 

1 Sa. xxxi. 1 — 6. 

And thus also it was with the Babel-beast : His 
time expired, when the captivity of Israel was upon 
the finishing : then was the time of his land come, 
and ' in that ' very ' night was Belshazzar the king 
of the Chaldeans slain. ' Da. v. 25—30. 

Thus therefore it will happen to the church in 
the latter days : her place of shelter in the wilder- 
ness ; her Ziklag will be taken from her, about 
the time that the war that the beast has to make 
\ipon the woman and her seed shall be finished. 
But now the church is not therefore immediately 
delivered, when her Ziklag is taken from her ; for 
after that, the beast levieth a new war, to the over- 
coming and killing of the church : I say therefore, 
that this is a sign, not of the downfall of Antichrist, 
but of the approach thereof: for the church's bon- 
dage shall continue but three days, and a little 
after this [shall be her deliverance]. Much like 
to this was that of David ; for after he had lost 
his Ziklag, for two or three days he had sore dis- 
tress : but lo, then came the kingdom to him. 

Indeed, sense and reason saith, it is a fearful 
thing for the church of God to be exposed to the 
rage of her enemy all over the world at once ; and 
that all nations should shut up their gates, let 

down their portcullises, bolt up their doors, and 
set open their flood-gates to destroy them : but so 
wiU be the dispensation of God, to the end delive- 
rance may be the sweeter, and the enemies fall the 
more headlong, and the arm of God the more mani- 
fest, both /or the one, and against the other. And 
in this will that scripture be fulfilled: 'And there 
shall be a time of trouble, such as never was since 
there was a nation - - and at that time thy people 
shall be delivered, every one that shall be found 
written in the book. ' Da. xu. i. 

Let us gather up what has been said again; 
namely, that it is a sign of the approach of the 
ruin of Antichrist, when God's church can find no 
more shelter in the wilderness ; because when her 
Ziklag is burned, the time of the war that the 
beast is to make against her, is finished. Where- 
fore, when she hath given one desperate struggle 
more, and laid the church of God, or his witnesses, 
for dead, in the street of his great city, for three 
days and an half, then comes the kingdom, and 
the long, long-looked-for rest and glory. Where- 
fore it remains, that an angel should stand in the 
sun, and make proclamation to all the fowls that 
fly in the midst of heaven, to gather themselves 
together to the supper of the great God: 'That 
ye may eat the fiesh of kings, and the flesh of 
captains, and the flesh of mighty men, and the 
flesh of horses, and of them that sit on them ; and 
the flesh of aU men, both free and bond, both small 
and great. ' He. xix. la This is to be after the forty- 
two months of the beast ; and consequently, after 
the thousand two hundred and threescore days that 
the church was to be in sackcloth ; yea, after the 
resurrection of the witnesses, as is evident by that 
which follows : 'And the beast was taken, (that 
is, after the second year) and with him the false 
prophet that wrought miracles before him, with 
which he deceived them that had received the 
mark of the beast, and them that worshipped his 
image. These both were cast alive into a lake of 
fire burning with brimstone. ' v. 20. 

SECOND sig:t. 

Secondly, Another sign of the approach of the 
ruin of Antichrist, is this : towards the end of her 
reign, the nations will be made to see her baseness, 
and to abhor her and her ways. They will, I say, 
be made to see these things, in order to her ruin: 
also, when they shall be made to see, her ruin will 
not be far oif. For so long as the nations and their 
rulers shall continue in that dead sleep that she hath 
bewitched them into, by their drinking of the wine 
of her fornication ; so long we have no ground to 
think that her ruin is at the door : but when God 
shall lay her before kings, and shall discover her 
nakedness to the nations, then be siu-e her destruc- 



tioii is at hand. Hence you read, that precedent 
to her downfall: An angel comes down from heaven, 
and enlightens the earth with his glory. Ke.x.i. 
[The earth;] that is, the kingdoms, countries, and 
nations where the woman sitteth, or they that her- 
der thereupon. [ErdigMened ;] to let them see the 
filthiness of the whore. [ With his glory;] with the 
doctrine that he had commission to preach against 
her, for the discovering of her lewdness to the earth. 
This also was the way that God took with hack- 
shding Israel of old, (and she was a type of our 
religious Babel) when he intended to bring her to 
judgment for her sins ; Eze. xri. 37. and this is the 
way that God wiU take to destroy our religious 
Antichrist, when he comes to deliver his people out 
of her hand. 

For though the people that suffer at her hand, 
can do nothing against her, but lay, in prayers and 
tears against her before the God of heaven, and 
bear their witness against her before the gods of 
the earth ; yet when kings shall come to be con- 
cerned, and they will count themselves concerned 
when they shall see how they have been deceived 
by her; then let her look to it. 'Behold, I am 
against thee, saith the Lord of Hosts ; and 1 wiU 
discover thy skirts upon thy face, and I will shew 
the nations thy nakedness, and the kingdoms thy 
shame. And I will east abominable filth upon 
thee, and make thee vile, and will set thee as a 
gazing-stock.' And what follows? 'And it shall 
come to pass, that all they that look upon thee, 
shall flee from thee, and say, Nineveh is laid waste : 
who will bemoan her? whence shall I seek com- 
forters for thee ? ' Na. iii. 5—7. 

Wherefore, there wants nothing but that she be 
discovered to the nations and their kings ; for did 
they but see her, though they lay yet in her bosom, 
they would rise up against her, that she must die : 
wherefore it is written again, I will ' bring forth a 
fire from the midst of thee, it shall devour thee, 
and I will bring thee to ashes upon the earth in 
the sight of all them that behold thee.' Eze. xxviii. is. 

The chief of the wisdom of Antichrist this day is 
laid out, if perhaps by it she may cover her naked- 
ness, and keep it from the eyes of kings and their 
people. But God has said it shall not avail : 
' Thy nakedness shall be uncovered, yea, thy shame 
shall he seen : I will take vengeance, and I will 
not meet thee as a man. ' I?, xivii. 3, But how will he 
make her naked? Verily, by kings. But how 
shall kings do it ? Why, by virtue of the glory of 
the angel : yea, they ' shall make her desolate and 
naked, and shall eat her flesh, and burn her with 
fire. ' Re. jtvii 10. 

Let this, I pray, be considered. That Antichrist 
shall not down, but by the hand of kings. The 
preacher then kills her soul, and the king kills her 
body. And why should not the kings have it 

granted unto them, that she should fall by their 
hand ? the kings are those that she has abused, 
that she has in the grossest manner abused, and 
has served herself of them : but the time of the end 
of Antichrist, mystery Babylon is coming, ' and 
then many nations and great kings shall serve 
themselves of him. ' Je. xxvu. 7. * 

Nor shall all the tricks, lies, and deceit under 
which formerly she used to shroud herself, be able 
to prove a bahn to her any longer : No, ' hi vain 
shalt thou use many medicines ; ' for no cure shall 
be vmto thee ; ' the nations have heard of thy 
shame.' Je. xivi. 11. 13. 

Babylon has for a long time been * a lady of 
kingdoms,' and 'a golden cup in the Lord's hand:' 
the nations also have largely drank of her cup, and 
the kings have committed fornication with her 
Re. xviii. 3. But now the angel is come down, and 
hath enlightened the earth with his glory. Where- 
fore now it follows immediately, ' Babylon is fallen I 
is fallen ! ' That is, in the eyes and esteem of the 
nations, as well as otherwise. 

True, some of the kings will bewail her fall, and 
will cry, Alas! Alas! when they see that they can- 
not help her ; for that they shall see, as is evident, 
because they stand afar off to lament her, ' afar off 
for the fear of her torment. ' The kings therefore 
into whose hands God shall deliver her, and who 
shall execute his judgments upon her, shall be 
more mighty and powerful to bring her down, than 
shall be the whole world besides to uphold her. 

The Protestant Kings. 

And this observe further. That as the kings that 
shall hate her, shall hate her because in the liirht 
of the glory of the angel they are made able to see 
her filthiness ; so the kings that shall bewail her, 
are such as in judgment are left in the dark, and 
that shall be bewitched by her to the end. This 
therefore wiU let us see something of the meaning 
of God, in that he has drawn off from her some of 
the kings already; to wit, that he might train them 
up by the light of the gospel, that they may be 
expert, like men of war, to scale her walls, when 
the king of kings shall give out the commandment 
to them so to do. 

There has been a great deal of talk in the coun- 
tries about the ruin and destruction of Babylon ; 

* The reailer must not misunderstand the words, ' The king 
kills her hody.' Bunyan does not in the slightest degree con- 
cede to kings or nations a right to interfere with ' the soul' or 
religious principles or practices — these are to be slain, if false, 
by persecution of the preacher. Kings and nations will restore 
to the people the immense property and revenue of which they 
have been plundered, under the hollow knavish pretence of 
cui'ing souls and forgiving sins. Thus will human laws kill 
the body of Antichnst. Every motive for professing to believe 
absm'dities and contradictions will be at an end, when neither 
rule nor honour, nor pelf is to be gained by hypocrisy. — Ed. 



but could we see more of the kings engaged against 
her, we should hope groundedly that her fall was 
at the door. Well, blessed be God for what kings 
there are, and the Lord turn the hearts of many 
more to hate her. 

Some, as I said before, have adventm-ed to fore- 
tell the time of her downfall ; but give me the signs 
thereof. This therefore is a sign, a sign that her 
downfall approaches, when God shall lay her naked- 
ness before the nations, and put it into the hearts 
of kings to abhor her. The signs of the times the 
Lord Jesus would have us mind ; and because the 
Jews neglected them, though as to the time they 
hit pretty right, yet they missed of the thing that 
the time brought forth. 


Thirdly, A third sign of the approach of the ruin 
of Antichrist, is this: ' When Babylon is become the 
habitation of devils, <fec.,' then the downfall thereof 
is upon us. True, Babylon was always an habita- 
tion for devils; but not an habitation cmly for them; 
Israel once dwelt there, and our Antichrist was 
sometimes a place of residence for good men. The 
meaning then, is. When you shall see the church 
and people of God so forsake her that she is left in 
a manner to herself, and to her disciples, then she 
is to fall quickly. When you hear it proclaimed 
by them that are yet in her, of God's people, ' We 
would have healed Babylon, but she is not healed: 
forsake her, and let us go every one into his own 
country:' Je. ii.9. Then she will soon be hissed out 
of the world: for this is the way of the wisdom of 
God; namely, to bring his people out of a city or 
place, when he intends the ruin of that place. When 
God was about to destroy the old world, he put his 
Noah into an ark : when God was about to destroy 
Sodom, he sent his Lot away thence to Zoar: when 
Christ was about to destroy Jerusalem, he bid his 
disciples flee from the midst of that : and when 
there shall be by God a hissing for his people; and 
when they shall hear him, and obey, and gather to 
him, then you shall see what will become of this 
enemy of Christ : ' I will hiss for them, and gather 
them; for I have redeemed them.' Ze. x.8— 12. 

I say therefore, when Babylon shall become the 
habitation of devils, a hold for all foul spirits, and 
a cage for every imclean and hateful bird, then 
Babylon is faUen. 

And thus the angel that lightened the earth 
with his glory, proclaimed, 'Babylon the great is 
fallen ! is fallen ! and is become the habitation of 
devils, and a hold for every foul spirit, and a cage 
for every unclean and hateful bird. ' Wherefore it 
must be, that by that her time is come that she 
should fall, God wiU have gleaned his people from 
the midst of her. And when God shall have gleaned 
Ills people from the midst of her, those that are left 

behind will appear more than ever to be what they 
are, to wit, devils, foul spirits, and hateful birds ; 
wherefore, now will Antichrist appear in his own 
most proper colours. 

But to comment a little upon the words. 

Babjlon 'Mystery Babylon. ' Ee. xvii. 5. The anti- 
christian church. 

' Is fallen ! Is fallen ! ' In the eyes and faith 
of the godly, by her dropping into the dregs of 
degeneracy, and so is become the habitation of 
devils, he, in order to her falling into utter and 
unavoidable destruction for ever. 

'Is become.' That is, through the labour of the 
fanners and winnowers that God hath sent to fan 
Babylon, and to fetch out his people, that she 
might be left to her chaff: 'I wiU send (saith God 
to Babylon) fanners, that shall fan her, and shall 
empty her land (of good men;) for in the day of 
trouble they shall be against her round about. 'Je. u. 2. 

'An habitation of devils.' Devils: not such by 
nature, but by practice. Incarnate devils. For 
when the time is come that Babylon must be de- 
stroyed, she shall be found to be an habitation for 
the most vile of the sons of men. For as devils 
have acted towards the world, so shall the sons of 
this sorceress, and this whore, act towards Christ 
and his members in the latter days. And, perhaps, 
the departing of Zion from the midst of her, will 
blow her up into this spirit of devilism. Let God's 
people therefore, when Antichrist is towards her end, 
look for nothing from her, but what the devil, in 
times past, used to do; to wit, aU sinful subtilty, ma- 
lice, wrath, fraud, deceit, lying, murder, false accus- 
ings, and implacable madness of spirit to do them 
mischief. (But Lord God ! think I, what wiU become 
of good men ! and where will they be safe in such 
days ? Only 1 comfort myself, by saying to myself 
again, this a sign that the ruin of Antichrist is at the 
door.) But this I say, he must needs be a tuneable 
man, that shall be able in those days to sing this song 
to himself at all seasons : for this is to drive reason 
backward, and to set the cart before the horse. 
For what will the good man's reason say, when it 
seeth all Babylonians are become devils, but that 
the church of God will certainly be torn in pieces? 
But behold! the text and the Holy Ghost runs 
counter. ' Babylon is fallen ! is fallen ! and (or, 
for it) is become the habitation of devils. ' These 
words for certain are the words of an holy angel ; 
for it could not have entered into the heart of mere 
man to have conceived them. 

'An habitation.' To be an habitation- (for 
devils) is to be their house, their dwelling-place, 
their place of privilege, their place of rest and 
abode, or thither whither they have right to go. 
And thus will Babylon be ; that is, an house, an 
habitation, a dwelling-place, and a place of rest, 
only for devilish-minded men ; thither may such 



men come ; . for such her doors staud open, and 
there may such inhabit. When therefore you see 
good men come out thence, and all sorts of wicked 
men flock in thither, then know that Babylon is 
near her end. 

'And a hold for every foul spirit.' Understand 
by spirit, either those that are devils by nature, or 
such as are such otherwise. But I think that the 
angel chiefly intends all manner of unclean and filthy 
spirits ; and so the ichurch and members of Baby- 
lon, their only place of safety : Or if you imder- 
stand it of the uncleanness of the spirits and minds 
of men, then the meaning is, that they are called 
foul spirits, in allusion to those of devils which go 
by the same name. Ma. ii. 25. But however, or which 
way soever taken, it seems Babylon is their held ; 
that is,' their place of defence : For by an hold, 
we often understand a place of strength, a castle, 
a fort, a tower ; so that these devils, these foid- 
spirited men, these Babylonians, will not only find 
house-room and harbour in Babel, but shelter, 
defence and protection, when she is near her ruin : 
yea, they wiQ find her an upholder to them, and a 
countenancer of them, in all their foul and devilish 
pranks ; yea, such an hold shall she be to such 
foul spirits in such foul acts, that it shall not be 
possible that they should be driven from her, or 
from them : For an fiM is often taken in the scrip- 
tures for a place that is impregnable, and must be 
so taken here. This intimates then, that some 
faint opposition by the kings and nations will be 
made against these inhabiters, foul spirits, but to 
little purpose, until the time of her land shall come ; 
Je. xxviL 7. for in their hold they still wiU be secured 
and defended from what reason, law and scripture 
can or would do unto them. Thus then we see 
how Babel, towards her end, wiU be filled, and 
with what, to wit, with devils and foul spirits ; yea, 
and that she will not only be an habitation, but a 
place of defence for such. 

'And a cage for every unclean and hateful bird. ' 
Those that before are called devils, and foul spirits, 
are also here called 'birds, unclean and hateful 
beasts.' By the term \^Birds,'\ he may allude to 
that of the prophet Isaiah, where these unclean 
birds are mentioned. rmT. n— 17. And by cxige, he 
may allude to the prophet Jeremiah, from whom, 
as I think, the Holy Ghost takes those words ; but 
then we must put men in the place of birds, and 
the Babyloniom kingdom for the cage. Je. v. 37. 

'Every unclean bird.' As was said before, a 
hold for every foul spirit. These unclean birds 
therefore are not all of one feather, or kind, but of 
oS and everi/ kind ; and it intimates, that the worst 
act of all professions, shall be, as in a cage, in 
Babylon, a little before her downfall. But I say, 
if they will not be all of one feather, yet in their 
temper they wiU somewhat agree, being either in 

shape, monstrous; of aiypel'de, ravenous; or, of 
indination, lovers of the night. For of all these 
sorts were the forbidden, or unclean birds among 
the Jews. Now since these unclean birds are not 
all of one feather, or kind, it intimates that tho 
basest of all sorts, sects, professions and degrees, 
shall take shelter in Babylon towards her end ; and 
that they shall there, in their temper, unanimously 
agree to show themselves monstrous, to devour and 
eat up the poor and needy, and to blow out the 
light of the gospel. 

'A cage.' Not to imprison them in, but for 
them to sit and sing in, to confer their notes in, 
to make melodious music in; I mean, melodious 
to their own thinking ; for the ass thinks that he 
sings fuU favouredly, and the owl endeavours to 
lift up her voice above all the birds of the wood : 
But it will be a prediction of her fall, and that her 
ruin is at the door. 

Of these birds Zephaniah speaks, when he pro- 
phecies of the downfall of Nineveh, saying, 'The 
cormorant and the bittern [shall] lodge in the 
uppermost lintels of it, their voice shall sing in 
the windows ; (when) desolation shaU be in the 
thresholds. ' Zep. ii. 14. An unseasonable time to sing 
in ; for when death is coming in at the door, mourn- 
ing should be in the chambers. But this is the 
judgment of God, That she should be a cage for 
every imclean bird to sing iu; even then when her 
destruction and desolation cometh upon her. 

To sing, as in a cage, doth also denote security, 
and that the heart is far from fear ; for she saith, 
' I shall see no sorrow, in that hour in which her 
judgment comes." 

But is this a sign of the approach of the ruin 
of Antichrist ? And must those that shall live to 
see those days, rejoice when these things begin to 
come to pass ? Are not these things rather a sign 
that the utter overthrow of the church of God is at 
the door ? Indeed, to sense it is, and reason will 
be apt to say so : But hark what the Holy Ghost 
saith ! ' She is faU^ ! is fallen now ! ' 

When therefore we shall see men like devils ; 
yea, every foul spirit, and hateful bird, flock to, 
and take shelter in Babylon; let us not be 
frighted or dejected, but pluck up our hearts, and 
say. This is one of the signs that the downfall of 
Babylon is near. Wherefore it follows, after that 
the prophet had told us that these birds should 
dwell in the land of the people of God's curse. 
Is. xxxiT. That ' the wUdemess and the solitary 
place shall be glad for them ; (for that they are 
there) and the desert shall rejoice, and blossom as 
the rose ; It shall blossom, (saith he) abundantly, 
and rejoice even with joy and singing: The glory 
of Lebanon shall be given unto it, the excellency 
of Carmel and Sharon, they shall see the glory of 
the Lord, amd the excellency of our God.' And to 



support the weak from those fears that in those 
days ■will be pulling of them down, he adds, 
' Strengthen ye the weak hands, and confirm the 
feeble knees. Say to them that are of a fearful 
heart, Be strong, fear not : behold, yom- God will 
comeimih vengeance, even God with a recompence; 
he will come and save you. Then the eyes of the 
blind shall be opened, and the ears of the deaf shall 
be unstopped. Then shall the lame man leap as 
an hart, and the tongue of the dmnb sing: for 
in the wilderness shall waters break out, and 
streams in the desert. And the parched ground 
shall become a pool, and the thirsty land springs of 
water; In the habitation of dragons, where each 
lay, shaM be grass with rfeeds and rushes. And 
an highway shall be there, and a way, and it 
shall be called. The way of holiness ; the unclean 
shall not pass over it ; but it shall he for those : 
the wayfaring men, though fools, shall not err 
therein. No lion shall be there, nor any ravenous 
beast shall go up thereon, it shall not be found 
there ; but the redeemed shaU walk tJiere. And 
the ransomed of the Lord shall return, and come 
to Zion with songs and everlasting joy upon their 
heads : They shall obtain joy and gladness, and 
sorrow and sighing shall flee away. ' Is. jmt. 

What say ye now, ye sons of God ! Will you 
learn to make a judgment of things according to 
the mystery of the wisdom of God, or wiU ye 
longer conclude according to sense and reason: 
' He turneth the shadow of death into the morning : ' 
Am. r. 8. And commands oft-times, that the fairest 
day should succeed the foulest night. WTierefore, 
when we see these devils, foul spirits, and unclean 
birds in Babylon ; yea, when we see good men 
leave her, and the vilest run in to her, then let us 
sing the angels' song, and say, ' Babylon the great 
is fallen ! is fallen ! and is become the habitation 
of devils, and a hold for every foul spirit, and a 
cage for every unclean and hateful bird. ' 


Fourtldy, Another sign of the approach of the 
ruin of Antichrist, is, ' The Slaying of the Wit- 
nesses : ' For the witnesses are to be slain before 
the fall of Antichrist ; and that by the hand of 
the beast, who shall manage the members of Anti- 
christ, having qualified them before that work, 
with those qualifications of which you read in the 
sign foregoing. For what can better fit a genera- 
tion for such a work, than to be themselves aU 
turned devils, and also succourers of all foul spirits. 
Wherefore, they must be the wickedest of men that 
shaU do this : the very scum of the nations, and 
the very vilest of people. Nor is this a new notion : 
God threatened to give his sanctuary 'into the 
hands of strangers for a prey, and to the wicked 

of the earth for a spoil;' Eze.vii. -21. To robbers, 
burglars, and they should defile it. ver. 23. Agp,in, 
saitli God of his people, ' I will bring the worst of 
the heathen, and they shall possess their houses.' 
ver. 2i. For the truth is, this work is too bad for 
men either of reason or conscience to be found in 
the practice of. The hangman is usually none of 
the best : The witnesses are also to be slain ; but 
not a man, but a beast must slay them , ' a deii 
of thieves, a hold of foul spirits, ' must do it. 

That the witnesses must be slain before the fall 
of Babylon, has been hinted already. Also, that 
their death is a forerunner of the ruin of Antichrist, 
has before been touched upon ; but in this place I 
shall a little enlarge. 

And therefore I proceed : ' And when they shall 
have finished their testimony, the beast that 
ascendeth out of the bottomless pit shall make war 
against them, and shall overcome them, and kill 
them. And their dead bodies shaUlie in the street 
of the great city, which spiritually is called Sodom 
and Egypt, where also our Lord was ■crucified. 
And they of the people, and kindreds and tongues 
and nations shall see their dead bodies three daya 
and an half, and shall not suffer their dead bodies to 
be put into graves. ' ' And after three days and an 
half, the spirit of life from God entered into them, 
and they stood upon their feet j^- and great fear fell 
upon them which saw them. And they heard a 
great voice from heaven, saying unto them. Come 
up hither : And they ascended up to heaven in a 
cloud ; and their enemies beheld them.' Ee. xi. 7—13. 

Thus you see their death is before their deliver- 
ance. Also their death is to be by the hand of the 
beast ; to wit by the men that have and hold his 
mark, and that of his image, and that are of the 
number of his name. You see also that their death 
is not only a fore-runner of their deliverance, but a 
sign that their deliverance is at the door; since 
the one is but three days and a half before the 

And if a short comment upon this text will give 
a little light to the reader, I shall not count my 
labour lost. 

■And when they shall have finished their tes- 
timony, when, or about the time they have done 
their work of witness-bearing for God in the world ; 
When they have made or are making an end of 
giving their testimony for Christ, and against the 
witchcrafts, idolatries, sorceries, fornications, thefts, 
murders, and wickedness of Antichrist : Then and 
not till then. 

' The beast that ascended out of the bottomless 
pit.' The heasl: The power that carrieth and 
beareth up Antichrist, the mother of harlots : The 
beast upon which the woman sitteth, and by the 
heads and horns of which she is protected and de- 
fended ; he is said to ascend out of the bottomless 



pit ; for that he manifesteth by his doings, that he 
was horn there, and came to [do] the work of the 
king thereof. 

' Shall make war against them.' We read that 
he made war against them all the time of their 
prophesying in sackcloth, while they were hearing 
their testimony against his doing ; and that his 
commission was, That he should have leave to make 
war so long. Re. xii. 6. But here we read again, that 
when they had finished their testimony, and so 
consequently he had run out the time of his first 
commission for war, he makes war again. So that 
this war which now he raiseth against them, seems 
to be another, a new war, and such as is grounded 
upon other, to wit, new arguments, besides those 
upon which his first war stood. By his first war, 
he sought to beat down and overthrow their testi- 
moTiy. Ko. xiii. *. By this war he seeketh to over- 
throw tliemsdves. The first war he made, was 
grounded upon a vain conftdenoe of his abihty to 
destroy their faith ; but this last was grounded 
upon madness against them, because their testi- 
mony had prevailed against him : Wherefore, Tor- 
ment, wherewith these witnesses by their testimony 
tormented him and his followers, was the cause of 
this last war. And this is insinuated when he 
saith, ' They make merry for their victory over 
them, because these two prophets,' (to wit, by their 
testimony,) ' tormented tliem that dwelt on the 
earth. ' K«. xi. 10. 

The beast therefore will make a war against the 
witnesses all the time of their prophesying in sack- 
cloth, which will be a thousand two hundred and 
threescore days. Re. xii. 6. In all which time they 
shall give,him the foil, and overcome him by their 
faith and testimony ; and be proclaimed more than 
conquerors over him, through the Christ that loved 
them. But now in this second war he overcomes 
them, 'he overcomes them, and kills them.' 

Jezebel for a long time made war against Elias 
the prophet, seeking to overthrow the worship of 
God which he maintained, and to establish the re- 
ligion of Baal: But when she saw that by all she 
could do she got nothing, but that the prophet got 
the day of her worship, priests and worshippers, 
1 Ki. xviii. SO— 40. she breaks out into a rage, as one 
tormented almost to death, and raises a new war; 
not now against his religion, but 'his person, and 
desperately swears by all the gods that she had. 
That by to-morrow that time the Hfe of the pro- 
phet should be as the life of one of her priests 
whom he had slain for an idolater, i Ki xix. 2. When 
the devil sees that he cannot do by argument, he 
will try if he can by blows. 

When Zedekiah, the son of Chenanah, saw that 
with argument he could not overcome Micaiah, he 
steps to him, and takes him a box of the ear. i 
la. xxii. 2-1. This new war, is a box of the ear which 


the beast will give the witnesses, because they 
overcame him by their faith and testimony, all the 
time that the first war lasted. 

Now how long this second war will last, and 
what strugglings the witnesses will make before he 
shall overcome them, I know not : This I know, 
that the text saith, ' By this war he shall overcome 
them. ' 

'And shall overcome them.' Saints are not 
said to be overcome, when they are imprisoned, 
banished, and killed for their faithful testimony : 
No, by these things they overcome. T6 overcome 
then, is to get the mastery, to subdue, to turn out 
of possession, to take and hold captive, to strip 
the subdued of power and privilege, as is suflSciently 
manifest both by scripture and reason : ' For of 
whom a man is overcome, of the same he is brought 
in bondage. ' 2 Pe. ii. 19. 

So then, when he is said to overcome them, it 
is meant, he shall get the mastery of them, they 
shall grow faint before him, have no heart or spirit 
to hear up in their profession against him : Against 
him, I say, as she did the thousand two hundred 
and threescore days' war with him ; for then they 
were overcomers, and did bear away the garland. 

Nor do I, for my part, wonder at this, when I 
consider that these witnesses are a succession of 
good men; and that when Israel came out of 
Egypt of old, the feeble and weak-handed did come 
behind. De. xxv. 17—19. It will be the lot therefore 
of the church, in the latter end of the reign of the 
beast, to be feeble and weak in their profession, 
the valiant ones having gone before: These will 
come, when those that were able have bravely borne 
their testimony, or when they are upon finishing 
of that : In comparison of whom, they that come 
after will be but hke eggs to the cocks of the game: 
wherefore they must needs be crushed, cowed, and 
overcome. And then will the beast boast himself, 
as did his type of old, and say, ' My hand hath 
found as a nest the riches of the people : and as 
one gathereth eggs that are left, have I gathered 
all the earth ; and there was none that moved the 
wing, or opened the mouth, or peeped. 'is. x. 14. 

A sad time, and it is to happen to the people 
that are left, to the latter end of the witness-bearers; 
and that too when they shall have finished their 

Of this tyranny the cruelty of Amalek was a 
type ; who, as was hinted before, smote the hin- 
dermost, the weak: But his judgment is, That 
' he shall perish for ever.' 

'And shall overcome them.' There are two 
ways of overcoming ; to wit, by power and pohcy: 
And perhaps by both these ways they may be 
overcome. However, overcome they shall be ; 
for so saith the holy word of God ; yea, the 
beast shall overcome them. Wherefore the church 




of God, at that day, will be under such a cloud 
as she never was since Christ's day. Now how 
long they shall thus be held captive before they 
are brought to execution ; whether the beast will 
ride in triumph while they are in his bonds ; or 
whether he wiU suddenly kill them ; that time, and 
observation, and experience, must make manifest : 
But kill them he shall, that's most certain, for so 
says the Holy Ghost. 

' And shall overcome them, mid hWt tliem. ' ' In 
this method therefore God will suffer the beast to 
proceed with the church of God, after she has 
sufficiently borne her testunonyfor him in the world. 
He shaU ' war agamst them,' but that is not all : 
He shall overcome them, but that is not all ; he 
' shall overcome them, and kill them. ' 

' And kill them, ' Of their slaughter also I 
shall speak a word or two. But first I would 
note, as all know, that there is a difference to be 
put betwixt kOling and overcoming: For though 
every one that is killed, is overcome : yet every 
one that is overcome, is not killed: Ac. xxi 33. men 
may be overcome, and yet live ; Je. m. n. but when 
they are killed, it is otherwise: There may be a 
cry heard from the mouth of them that are over- 
come, but not from the mouth of them that are 
killed : Ei. xxxU. 18; Ac. vii. 34. They that are overcome, 
may consulttheirown enlargement and deliverance; 
but they that are killed, cannot do so. I do there- 
fore distinguish between hilled and overcame, be- 
cause the text doth so : ' He shall make war 
against them, and shaU overcome them, and kill 
them. ' 

' And kill them. ' From these words therefore 
I will take occasion to inquire, 

1. How they ai'e to he considered as to this 

2. What death they must die to accomplish this 

First, How they are to he considered ? 

I answer : Not in a carnal or natural, but in a ' 
mystical sense. For, first, they are called wit- ' 
nesses. Secondly, They are put under the number 
of two: ' My two witnesses.' He. xi. 3. Both which 
are to be mystically taken. 

First, Because their testimony standeth not in 
their words only, but in their conversation; yea, in 
their suffering also : and that is a mystical witness- 

Secondly, They go under the number of two : 
Not because there were indeed two such men in 
the world, but because two are a sufficient number 
to bear witness ; Ku. xxxv. 30; De. xrii. 6. & xix. is. and 
God's church, in the most furious heat and rage of 
Antichrist, has been at least of such a number of 
professing saints, to proclaim against the beast and 
his worship in the name of God. To think that 
there have been two such men in the world, is ridi- 

culous; for these witnesses must continue to givo 
their testimony for God against Antichrist, a thou- 
sand two hundred and threescore years. Nor can 
they scripturally bear this title. Mi/ tvx> witnesses, 
but with respect to their prophesying so long. The 
witnesses therefore are nothing else but a succes- 
sive church, or the congregation of God abiding 
for him against Antichrist, by reason of a continual 
succession of men that is joined by the special 
blessing of God unto it. 

Secondly, What death they must die ? I an- 
swer. Not a corporeal one, but that which is mys- 
tically such. And I choose to understand it thus, 
because this suiteth best with their state and con- 
dition, which is mystical. Besides, thus did they 
(when they did overcome,) slay their enemies, even 
with the fire or sword of their mouth: ' If any man 
will hurt them, fire proceedeth out of their mouth, 
and devoureth their enemies : and if any man will 
hurt them, he must in this manner be kUled. ' Ke. 
xi. 5. As therefore they went about to kill their 
enemies, so their enemies will kill them : But they 
sought to kill their enemies by their testimony, as 
to their antichristian spirit, and church state ; and 
their enemies wiU kill them, as to their Christian 
heat and fervency of mind ; and also as to their 
Christian church state. So that, (at least so I 
think,) there will be such ruins brought both upon 
the spirit of Christianity, and the true Christian 
church state, before this Antichrist is destroyed, 
that there will for a time scarce be found a Chris- 
tian spirit, or a true visible Uving church of Christ 
in the world: Nothing but the dead bodies of these 
will be to be seen of the nations ; nor them neither, 
otherwise than as so many ruinous heaps. For 
the love that I bear to the church of Christ, I wish, 
as to this, I may prove a false prophet : But this 
looks so like the text, and also so like the dispen- 
sations of God with his church of old, that I can- 
not but think it will be so. For the text, I have 
spoken to that already ; wherefore I will now pre- 
sent you with some things that look like parallel 

First, When the church was coming out of 
^gypt' just before they were delivered from Pha- 
raoh, they were in their own eyes, and in the eyes 
of their enemies, none other than dead : ' It had 
been better (said they to Moses) for us to serve 
the Egyptians, than that we should die in the wil- 
derness.' Ex. xiv. 12 The people said so, Moses 
feared, and Pharaoh concluded they were all dead 
men. Ex. xu. 33. Also Paul tells us, ' that they were 
baptized (that is, buried) unto Moses in the cloud, 
and in the sea.' They were, for the time, to use 
the expression, a dead churdi both in the eyes of 
Pharaoh, in the eyes of Moses, and also in their 

And 'tis to be taken notice of; As the witnesses 



in the text were slain but a little before tlie ruin 
of Antichrist began ; so this church was baptized in 
the sea but a little before great Pharaoh was 
drowned there. 

Secondly, In the time of Elias, which time also 
was typical of this, what church was there to be 
seen in Israel? None but what was under ground, 
buried in dens, and in caves of the earth : Yea, 
the prophet could see none, and therefore he cried 
to God, and said. Lord, they have ' digged down 
thine altars,' and slain thj prophets, 'and I am 
left alone, and they seek my life. ' i Ki. xix. i*; Ro. xi. 
3. What visible living church was now in the land, 
I mean, either with reference to a godly spirit for 
it, or the form and constitution of it? What was, 
was known to God, but dead to every man alive. 

Thirdly, ^Vhat was the dry hones that we read 
of in the 37th of Ezekiel, but the church of God, 
and also a figm-e of what we are treating of? And 
why called dry hones, since the people were alive, 
with their substance, wives, and children ; but to 
shew, that that chm-ch of God was now, as to their 
spirit and church-state, accounted as dead, not 
only by themselves, but by the king of Babylon, 
and the nations round about? Babylon then was 
the valley, and the grave ; and the church of God 
were the bones : Bones without flesh, sinews, or 
skin ; bones exceeding dry ; yea so dry and dead 
were they, that the prophet himself could not tell 
whether ever they should live again. Eze. xxx™. 1—3. 
Now this, as I said, was a state that was not to 
end with the church of Israel, but to be acted over 
once again by the beast with the church of the new 
testament : Yea, it is an easy matter to make their 
witnesses in this their death, and the church of 
Israel in this their grave, in many things to sym- 

FourMy, Take another instance, or rather com- 
parison, into which the church of God compared 
herself, when under the king of Babylon's tyranny: 
And that is, she counted herself as the dung that 
the beast lets fall to the ground from behind him. 
And doth this look like a visible church-state ? 
Or has it the smell or savour of such a thing ? 
Nejjuchadnezzar (said she) ' hath swaUowed me up 
like a dragon, he hath filled his belly with my de- 
licates, he hath cast me out. ' Je. u. 3+. Pray, what 
would you think of a man, of whom one should 
tell you. That he was eaten up of a dragon; made 
to fill the belly of a dragon ; and cast out as the 
dung of a dragon ? Would you think that such 
an one did all this while retain the shape, form, or 
similitude of a man ? Why, thus the church said 
she was, and thus the church shall be again : For 
she is once more to be overcome, to be overcome 
and killed ; and that by the beast, the dragon's 
whelp, of which the king of Babylon was a type. 
And therefore I conclude the premises ; that is. 

That the beast will kill the church that shall be in 
the latter days, as to her Christian spiritedness, and 
her church-state. And I could further add, That 
if we hold they die corporeally, we must conclude, 
that their natural body being slain, shall lie three 
years and a half in the street ; yea, that their re- 
surrection shall be corporeal, <fcc. But why via 
should think thus, as yet I can see no reason, 
since the persons are such mystically ; the beast 
mystically so ; the street in which they be, mysti- 
cally such ; and the days of their unburied state, 
to be taken mystically likewise. But we will pass 
this, and descend to other things. 

Fifthly, I will yet add another thing. When 
Israel was coming out of Babylon ; yea, while 
they were building of the temple of God, which was 
a figure of our church-state now under the Gospel ; 
they were not only troubled, hindered and molested 
in their work, but were made for a time to cease, 
and let the work lie, still. 

' Now (says the text) when the copy of king 
Artaxerxes letter (which he sent to forbid the Jews 
in their work) was read before Relimn and Shim- 
shai the scribe, and their companions, they went 
up in haste to Jerusalem imto the Jews, and made 
them to cease by force and power. Then ceased 
the work of the house of God which is at Jerusa- 
lem. So it ceased unto the second year of the 
reign of Darius king of Persia.' Ezr. iv. 33, si. 

And I pray, since their temple-worship was a 
type of a new-testament church state and worship, 
what doth their causing of that work to cease sig- 
nify to us, but that we must have a time also to 
cease as they? And since their temple- work was 
caused to cease before the house was finished, what 
face could there be at present thereupon, but that, 
to look to, it was hke some deformed, battered, 
broken building, or as such an one that was begun 
by foolish builders ? Yea, and since the Jews left 
off to build God's house at the command of the 
heathens, what did that bespeak, but that they had 
lost their spirit, were quashed, and so as to their 
temple-work, killed, as it were, to all intents and , 
purposes ? And thus it will be, a little before the 
church of God shall be set free from the beast, and 
all his angels : For these things were writ for om- 
admonition, to show us what shall be done here- 
after; yea, and whether we believe or disbelieve 
hereabout, time will bring it to pass. 

I do not question but many good men have writ 
more largely of this matter : but as I have not seen 
their books, so I walk not by their rules. If I 
mistake, the mistakes are only mine ; and if I shall 
merit shame, I alone must bear it. 

Some may think they have said enough, when 
they assert, that for the witnesses to be killed, is, 
To be dead in law. But I answerj That is not to 
he cwercome. They are here said to be overcome ; 



and that is more than to be dead in law : For a 
man may be dead in law, and yet not be overcome; 
and if so, then far enough off from being killed. 
So then, for as much as they are said to be over- 
come and hilkd, it must be more than to be dead 
in law. Besides, the text supposeth that they had 
yielded up, as dying men do, their souls, their spirit 
of life into the hands of God : For it saith concern- 
ing them. That at their resurrection, the spirit of 
life from Gf od entered again into them : Into them^ 
antecedent thereunto. ' And after three days and 
an half the spirit of life from God entered into 
them, and they stood upon their feet. ' Ee. n. ii. 
Thus it was concerning the dry bones, of which 
mention was made before : ' Then said he unto 
me, Prophesy unto the wind, prophesy, son of man, 
and say to the wind. Thus saith the Lord God ; 
Come from the four winds, breath, and breathe 
upon these slain, that they may live.' Eze. xxxm. 9. 
And thus much concerning their killing. 

Now, as I said, since in death, the body doth not 
only lie dead, but the spirit of life departs there- 
from; it is to shew, that not only their bodies, 
their church-state, shall die, (for ckwrches are called 

bodies, l Co. sdL n-, Ep. uL 6. iT. 12. t. 33. & Col. i. 18.) but that 

spirit of life that acted those bodies, shall be taken 
up to God. There shall, for a time, be no living 
visible church of Christ in the world : A church, 
but no living church, as to church-state : A church 
in ruins, but not a church in order : Even as there 
was once a Christ, but no living Christ in the grave; 
yet the gates of hell shall not prevail to an utter 
overthrow thereof, no more than they prevailed to 
an utter overthrow of Christ ; but as one did, so 
shall the other, revive, and rise again, to the utter 
confusion and destruction of their enemies : Yea, 
and as Christ, after his resurrection, was, as to his 
body, more glorious than he was before ; so the 
witnesses, after their resurrection, shall be more 
spiritual, heavenly, and exact in aU their ways, 
than they were before they were killed. Besur- 
recikms are always attended with new additions 
of glory ; and so shall the church of God, as to her 
church-state, be in the latter days. 

But yet the beast shall not altogether have his 
win, (if that at all was his will) that these wit- 
nesses, in this second war, should be conquered 
to a compliance with Antichrist in his foolish and 
vain religion : For it is not with dead men to com- 
ply ; but as they are dead to their own church- 
state, so they are to his. When the Jews had 
killed Christ, it was beyond all the art of hell to 
cause that his body should see corruption; so when 
the beast has lulled the witnesses, he shall not be 
able to corrupt them with any of his vices. 

Hence you find, that not the witnesses, but the 
dwellers upon the earth were them that danced after 
the devil's pipe, when he had fulfilled their murder. 

I Nor doth this murder, as to the fulfilling of it 
in those nations where the woman sitteth, seem to 
be a great way off, if all be true that from foreign 
parts some have said : For what a withdrawing of 
God and of his Spirit is there already in some of 
the churches of God ! The word worketh not that 
sound repentance which it was wonttodo: Preachers 
preach for little, but to spend themselves, as men 
that are wounded do when with groans they let 
out their life. Where (say some) is the spirit and 
life of communion ? And where that practical 
holiness that formerly used to be seen in the houses, 
lives and conversations of professors ? The whole 
head is sick, and the whole heart faint already ; 
and bow long will it be before churches die of the 
wound that the beast has given them, time must 
make appear : But die I perceive they must ; for 
if the wound already given will not kill, repeated 
blows shall. 

By all that I have said, I do not deny but that 
many of the people of God may die corporeally, by 
the hand of the beast, in this second war that shall 
be made by him against the witnesses. But should 
as many more die, that wUl not prove that that 
death wUl be that that by the killing of the wit- 
nesses is intended. 

Some thing I would bestow upon the reader, for 
him to carry with him as a memorandum, while 
he reads this account of things : As, 

First, This victory of the beast, is not to be un- 
til the witnesses have finished their testimony; and 
so by all that he shall do, he shall not hinder the 
revelation of any of the truths that they either were 
to bring to light, or to confirm by their witness- 

Witnesses are not always bound to speak: There 
is a time 'to keep silence,' Ec. m.7. and 'thou shalt 
be dumb. ' Eie. m. 26. But how shall we know when 
this time is come ? 

1 . When a sufficient testimony has been given 
for Christ, and against Antichrist, before the God 
of heaven ; for he must be the judge. 

2. When her enemies forbear to plead against 
her by argument, and rather betake themselves to 
blows. Mat. r. 19. , 

3. When the spirit of testimony-bearing is taken. 
from the church ; for that is not essential to Chris- 
tianity, but is given and taken away as there is 

4. When testimony-bearing becomes a vain or 
needless repetition, when they have heard suffi- 
ciently of things before. Jn. ix. 27. 

Secondly, This victory of the beast shall not in- 
validate or weaken their testimony ; no, not in the 
eyes of the world ; for they wiE still remember, 
and have a reverence for it : This is intimated by 
this. That ' they of the people and kindreds and 
tongues and nations — (that are neither the wit- 



nesses, northey tliat in the next verse are called 
the inhabiters, or they that dwell upon the earth,) 
— shaJl not suffer their dead bodies to be [buried, 
or be] put in graves.' Ee. xi. 9. 

Thirdly, This shall not lengthen the reign and 
tranquillity of the antichristian kingdom ; nor frus- 
trate, drive back {or cause to tarry) the glorious 
freedom and Uberty of the saints. 

But some may say, This wUl be a SAD day. 

So it wiU, and gloomy; but it wUl be but short, 
and ' the righteoixs shall have dominion over them 
next morning.' 'TwiQ last but three days and an 
half ; nor shall it come, but for the sins of churches 
and saints, and to hasten the downfall of the king- 
dom of the beast, and for the sweetening to the 
church her future mercies. Christ Jesus, our 
Lord, in answer to the question of his disciples, 
about the destruction of Jerusalem, presented them 
with a relation of many sad things ; but when he 
■was come even to the hearts of men, and had told 
■them 'that they should fail for fear:' He said, 
' when these things begin to come to pass, then 
look up, and Uft up your heads ; for your redemp- 
tion draweth nigh. ' Lu. ixi. 25—38. 

'Tis as ordinary as for the light to shiue, for 
God to make black and dismal dispensations, to 
usher in bright and pleasing [ones] ; yea, and the 
more fi-ightful that is which goes before, the 
more comforting is that which follows after. In- 
stances in abundance might be given as to this, 
but at present let this suffice that is here upon the 
paper before us ; namely, the state of the witnesses, 
with their glorious resurrection. 


Fifdily, Another sign of the approach of the 
ruin of Antichrist, wUl be this : The great joy 
that ■will be in her, and among her disciples, when 
they shall see that the witnesses are slain, and he 
dead upon the spot : • And they that dwell upon 
the earth shaU rejoice over them, and make merry, 
and shall send ^fts one to another ; because these 
two prophets tormented them that dwell on the 
earth. ' Ee. %i. lo. Babylon has been always a merry 
city, and her disciples merry men ; but the poor 
church of Christ has been sohtaiy, and as a ■wife 
forsaken ; her tears upon her cheeks bear her ■wit- 
ness, and so doth her sackcloth-weed. 

Hence our Babylon, under the name of Nineveh, 
is called, 'the rejoicing city. ' Zep. ii. 15. Only her 
joy is distinguished from that which is the joy of 
God's people, by these two things. 

First, Either she rejoiceth in outward and carnal 
glory, or else in the ruin of the church of God. 
This last, to wit, the supposed ruin of the church 
of God, is that which wiU be now the cause of her 
glorying. And this is the joy that God complaineth 

of, and for the which he said that he would punish 
Babylon : ' Chaldea shall be a spoil : All that spoU 
her shall be satisfied, saith the Lord. Because 
ye were glad, because ye rejoiced, ye destroyers 
of mine heritage,' &c. Je. i. lo, ii. The joy therefore 
of Babylon, Antichrist ; the joy that she shall con- 
ceive in her heart upon the slaughter of the wit- 
nesses, is a sure sign of her unavoidable ruin and 
destruction. These two prophets tormented her; 
they were to Babylon as Mordecai was to Haman, a 
continual plague and eye-sore: As also was Da^vdd 
to the wretched Saul : But now they are overcome, 
now they are killed ; now she rejoiceth, and maketh 
merry. And this her joy was of old prefigured by 
them that in her spirit have gone before her : As, 

First, When the Philistines had, as they thought, 
for ever overcome Samson, that Nazarite of God, 
how joyful were they of the victory ! ' Then the 
lords of the PhUistines gathered them together for 
to offer a great sacrifice unto Dagon their god, and 
to rejoice : for they said. Our god hath dehvered 
Samson our enemy into our hand. And when 
the people saw him, (saw 'h^^n m chains) they 
praised their god : for they said. Our god hath 
delivered into our hands our enemy, and the de- 
stroyer of our country, ■which slew many of us.' 
Ju. nvi. 33, 34. Poor Samson ! WhUe thou hadst thy 
locks, thy liberty, and thine eyes, thou didst shake 
the pillar that did bear up their kingdom ! But 
now they have conquered thee, how great is their 
joy! How great is their joy, and how near their 
downfall ! This therefore is a joy that is like that 
we have under consideration, to wit, the joy of 
them that dwell upon the earth ; for that the wit- 
nesses that did bear up the name of God in the 
world, were overcome and kiUed. 

Secondly, Like to this, is that which you read 
of in the first book of Samuel, concerning the men 
that had burnt David's Ziklag. Ziklag was poor 
David's place of safety ; nor had he any else but 
that under the whole heaven: But the children of 
the east came upon it, and took it ; set it on fire, 
and carried thence all David's substance, with his 
wives and his children. (Very Ul done to a man 
in affliction ; to a man that went always in fear of 
his life, because of the rage of his master Saul.) 
But how were they that had got the victory ? Oh ! 
joyful, and glad, and merry at heart at the thoughts 
of the richness of the booty? 'Behold, they were 
spread abroad upon all the earth, eating and drink- 
ing, and dancing, because of aU the great spoU 
that they had taken out of the land of the Phili- 
stines (from Ziklag) and out of the land of Judah.' 
1 Sa. %xx. 18. Here again you find a joy and merri- 
ment hke these that we have under consideration, 
and that upon such like accounts. Nothing pleases 
the wicked more, than to see the godly go down 
the wind ; for their words, and lives, and actions 



are a plague and a torment to them : As 'tis said 
of these two prophets, ' They tormented them that 
dwelt on the earth.' 

Thirdly, While the church of God lay dead in 
Babylon, and as bones exceeding dry; what a 
tramphng upon them was there by Belshazzar a 
little before his death ! He called for his golden 
and silver vessels that his father Nebuchadnezzar 
had taken out of the temple of God that was at 
Jerusalem, (those holy vessels once dedicated to 
the worship and service of God) that his princes, 
his wives and his concubines might drink therein. 
An high affront to heaven : ' They drank wine, and 
praised the gods of gold, and of silver, of brass, 
,<if iron, of wood, and of stone.' Da. v. 4. And aR to 
shew what a conquest, as he thought, he had got 
over the God of heaven, and over his people that 
dwelt in Jerusalem, and over his ordinances and 
vessels used in his worship and service : Yea, this 
he did with such joy that was no^ usual, as is inti- 
mated by his doing of it before ' a thousand of his 
lords,' and that till he had drank himself drunken. 
But all this whUe, as was hinted before, the church 
of God, as it were, lay dead at his feet ; or as the 
phrase is, ' as bones exceeding dry. ' This too will 
be the joy of the beast and his followers in the 
latter days ; they will make war with the witnesses ; 
they shall overcome them, and kill them; and 
when that is done, they shaU rejoice over them, 
and make merry. But as Belshazzar soon after 
this, saw the hand-writing that made his knees 
knock togetJier; and as he lived not to see the light 
of another day; so 'twill be with the beast and his 
followers ; the nest news that we hear upon this 
mirth and jollity, is, the tenth part of his kingdom 
falls, and so on till the whole is ruined. 

Thirdly, Moab also, in the day that Israel was 
taken captive by their enemies, could not forbear 
but skip for joy, so glad was he in his heart thereat. 
But what saith the jealous Lord ? ' Make ye him 
drunken : for he magnified himself against the 
Lord: Moab also shall - be in derision: For 
was not Israel (saith God) a derision unto thee? 
was he found among thieves ? for since thou spakest 
of him, thou skippedst for joy.' Je.xlim.26,37. Of aU 
things, God cannot away with this : For when the 
wicked would rejoice that they have been suffered 
to make havoc of the church of God, they deny 
the wisdom and power by which they were permit- 
ted to do this, and offer sacrifice to their own net 
and drag ; iiab. i. is. which provoketh the holiness 
of Israel : ' Shall the axe boast itself against him 
that heweth therewith ? or shall the saw magnify 
itself against him that shaketh it? As if the rod 
should shake itself against them that lift it up, or 
as if the staff should lift up itself, as if it were no 
v/ood.' But what follows? Wliy, burning and 
consuming of soul and body of tliem tliat do such 

a thing, is *. 15— 18. And this text I the rather 
bring, because 'tis to be the portion of Antichrist. 

And therefore let this be a caution to the men 
that wonder after the beast, to caution them to 
repentance, for he wiU assuredly go into perdition. 
What ! shall the witnesses of God be killed ! Shall 
the beast stand glorying over them while they are 
dead, with his feet in their neck ? and shall none 
be angry at it? Let them that love themselves 
hok to themselves: God will be concerned, and 
will assuredly for this quickly put a period to the 
kingdom and reign of Antichrist. Je.l.13. 

And although this glorying mistress of iniquity, 
this Antichrist and Babylon, may say that her 
power is the hammer of the whole earth; yet. God 
will cut him in sunder, and break him in pieces 
with his hovt-hmnmers,* with the kings t of tho 
earth, that he will use to do this work withal ; that 
is, when this last sign is fulfilled : I call it the h&i 
sign ; I find none that doth intervene betwixt the 
slaying of the witnesses, and the beginnings of the 
ruin of Antichrist but this. 

But a little to comment upon their joy, as the 
Holy Ghost doth set it forth. The cause of their 
joy we have touched already; which was, for that 
they had slain their tormentors. For, as was 
shewed you, the witnesses had been then* torment 
ors : But when they shall overcome them, and kUl 
them, they rejoice, make merry, and send gifts 
one to another. 

Tills repeating, and repeating with aggravation, 
doth manifest, and at that day their joy will be 
exceeding great : ' They shall rejoice, and make 
merr}',' ifcc. They shall rejoice over them, over 
their slain, their enemies, their tormenting ene- 
mies. This joy therefore, is a joy that flows from 
victory, from victory after a war that has lasted 
a thousand two hundred and threescore years. 
They shall rejoice, as they do that have a most 
potent, vexatious, and tormenting enemy lying 
dead at their foot, and as those that ride in triumph 
over them. They shall therefore rejoice as con- 
querors use to do, who make the slaughters of their 
spoiled enemies the trophy of their joy. 

For the devil, that great deceiver of mankind, 
will so flush up and bewitch the men that wonder 
after the beast, with the victory that they shall 
get over the faithful witnesses for God and his 
Son, that they will tliink ('twiU never be day) that 
the victory is so complete, so universal, so thorough, 
that the conquest must be lasting. And from sense 
and reason they will have ground to think so ; for 

* This is a very expressive term, but better understood by 
Bimyan the brazier than by many of his readers. It is well 
known to those who live near a coppersmith's, when thfee or 
fom- athletic men are keeping up, bout and bout, incessant 
blows upon n rivet, until their object is accomplished. — Bn. 

t Protestant kings. 



who now is left in the world any more to make 
head against them ? but here comes in that which 
will utterly spoil this joy; these conquered, killed, 
dead men must come to life again, and then what's 
become of their joy ? ' And great fear fell upon 
them which saw them.' Ee. xi. ii. Wherefore, this 
joy must fade and vanish : But, I say, the followers 
of the beast will be far from thinking so ; for they 
will ' rejoice over them, make merry, and send 
gifts one to another,' concluding that these tor- 
mentors shall never torment them more. But 
Jacob's blessing upon his son Gad, shall be fulfilled 
upon these witnesses : ' Gad (saith he) a troop 
shall overcome him : but he shall overcome at the 
last.' Ge.xUx. 19. So then thpse conquerors must 
not always rejoice, though they will suppose they 
shall, and also make merry too. 

' And make merry. ' To make merry, is more 
than to rejoice. To rejoice, doth shew the present 
act of the soul ; but to make merry, is to use the 
means as wiU keep this joy ahve, and on foot. Joy 
is one thing, and the continuance of it is another. 
I Sa. KT. 36. Joy may be begotten by a conceit, a 
thought ; but it cannot be maintained so ; because 
dehberation wiU oome in and spoU it, Eb. v. 4. if suf- 
ficient means is not used to continue it : wherefore 
he adds, They rejoiced over them, ' And made 
merry. ' 

And there are five things that are usually made 
use of to keep up wicked joy. 1. There is the 
merriment of music. Lu. ct. 25. 32. 2. The merri- 
ment of feasting. Ju. xk. 6, 9. 3. The merriment of 
laughter. Ec. ». 19. 4. The merriment of fleshly 
solace. Je. xiri. 4. 5. Revenge upon a supposed 
enemy, asa. liii. 28. So then, by these five things we 
see what is the way that sinful joy is maintained 
in the hearts of wicked men ,- and also by what 
means the limbs and brats of Antichrist will keep 
up that joy that at first wUl be conceived in their 
hearts at the thought that now they have killed 
their tormentors. They shall have music. They 
shall have feasting. They shall have laughter. 
They shall have fleshly solace. And they shall 
have their fill, for the time, of revenge. Thus 
therefore shall they rejoice over them, and make 
merry, all the time of that little, short everlasting 
that they are to Hve in the world. 

' And make merry. ' To make merry, to make 
wicked mirth, there must be a continual fraternity, 
or brotherhood in iniquity, maintained among them, 
and tliat where none may come to interrupt ; and 
that they will be capable of doing any where then, 
for that their toi-mentors wiU be dead. Wicked- 
ness shall walk with open face in those days ; for 
then there will be none ahve for God and his 
ways ; wherefore, the beast and his tram may do 
what they wUl; now will be the time for men to 
live carelessly and wantonly, and to make their 

wantonness their joy, (after the manner of the 
Zidonians) for there vnS. be none to put them to 
shame. ^ 

' And shall send gifts one to another.' This is 
another token of their gladness, and also a means 
to buoy them up still. And it wiU be a sign that 
they have joined hand in hand to do this wicked- 
ness, not dreaming of the pimishment that must 
follow. This sending of gifts to each other, and 
that after they have slain these two prophets, doth 
also declare that they will be far from repentance, 
for the commission of so great an offence. Nay, 
it signifies further, that they were resolved, and 
determined to quench all manner of convictions one 
in another, that might arise in their hearts for the 
sin which they had committed : for a gift blinds 
the eyes of the wise, and perverts the judgment of 
the righteous ; how much more then wUl it stifle 
and choke appearances of such upon the spirits of 
wicked men ! I question not at all but many have 
been, by the favours and gifts of wicked men, 
drawn do'mi into the belly of hell. 

Now what these gifts will be, either as to kind 
or quantity, that I can say nothing to : but pro- 
bably, whatever they will be, there wiU be but 
httle of their o^vn cost in them. Victors and con- 
querors do use to visit their friends with their 
spoils won in battle, with the spoil of the enemies 
of their God. Eir. x. 7. 

And this was David's way, after he had recovered 
the loss that he had sustained at the burning of 
his Ziklag ; he sent to his friends of what he had 
taken from his enemies, as token of victory: 'David 
sent of the spoil (says the text) unto the elders of 
Judah, even to his friends, saying, Behold a present 
for you of the spoils of the enemies of the Loed ; ' 
1 Sa. XXX. 26. And why may not those we have now 
under consideration, do so to their god, and their 
friends also ? Spoiling is like to be one of the last of 
the mischiefs that Antichrist shall do to the church 
of God in this world: And methinks, since the 
beast will have power to overcome, and' to kUl, he 
should also have power to take away: Da. xi. 83. 
' Hast thou killed, and also taken possession ? ' 
said the prophet to wicked Ahab. 

However, whatever their gifts may be, and at 
whose cost soever bought, 'tis a sign their hearts 
will be open, they shall send gifts one to another : 
their merry days wiE then be come, and their ene- 
mies will then be dead at their feet ; wherefore, 
now they will have nothing to do but to rejoice 
over them, and to make merry, and to send gifts 
one to another. 

Thus as to sense and reason, all shall be hush, 
all shall be quiet and still : the followers of the 
Latnb shall be do^ra ; the followers of the Beast 
be up, cry peace and safety, and shall be as secure 
as an hard heart, false peace, and a deceitful devil 



can make them. But behold! While they thus 
' suig in the windows, ' death is stradling over the 
threshold ! Zep. ii. 14. While they are crying peace 
and safety, sudden destruction cometh: By that 
they have well settled themselves at their table 
with Adonijah, 1 Ki. i. they shall hear it proclaimed 
with sound of trumpet, the witnesses are risen 

Now the Christians' pipes will go again, and 
surely the earth wiU be rent with the sound of their 
shouts and acclamations, while they cry with joy- 
ful sound, 'The kingdoms of this world are become 
the kingdoms of our Lord, and of his Christ ; and 
he shall reign for ever and ever. ' Ke. xi. 15. 

But woe to the wicked, it shall be ill with them ; 
for the Lord Jesus will now begin to shew his 
jealousy, and to make known his indignation 
towards those that have thus cruelly slain his pro- 
phets, digged down his altars, and made such 
havoc of the afflicted church of God. is. bm. 14. Now 
will he whet his glVtering sword, and his hand shall 
take hold on vengeance, that he may render a re- 
compence to his enemies, and repay them that hate 
him. De. xxxii. 41. 

But this he will not do immediately by himself, 
but by such instruments as have been spoken of 
before : of which more particularly to treat, shall 
be that I shall next take in hand. 


Although I have hinted at this before, yet it 
may be convenient briefly to touch it again. Anti- 
christ, as I have told you, consisteth of soul and 
body, and must be destroyed by such instruments 
as may most properly be applied to each. Further, 
As to the soul, spirit or life of Antichrist, and its 
destruction, of that we have also spoken already : 
It remains then that now we discourse of the ruin 
of his body and flesh. 

I then take it. That the destruction of her flesh 
shall come by the sword, as managed in the hands 
of kings, who are God's ministers for the punish- 
ment of evil deeds, and the praise of them that do 
well. Eo. xiii. Not that the church, even as a church, 
shall be quite exempt and have therein no hand at 
aU ; for she, even as such, shall with her faith and 
prayers help forward that destruction. 

The church therefore, as a church, must use 
such weapons as are proper to her as such ; and 
the magistrate, as a magistrate, must use such 
weapons as are proper to him as such. When the 
church of Israel were prisoners in Babylon, they 
did not fight their way through their foes, and the 
countries to Jerusalem; but waited in their capti- 
vated state with patience, until the kings of the 
Medes and Persians came to deliver them. Nor is 

it to be slighted, but to be thought on seriously, that 
before there was an Israelite captive in Babylon, 
their deliverer Cyrus was prophesied of: which 
Cyrus did afterwards come and take Babylon, and 
deliver the captives, as it was foretold he should. 
He saith unto Cyrus, 'He is my shepherd, and 
shall perfoi-m all my pleasure : even saying to 
Jerusalem, Thou shalt be built ; and to the temple, 
Thy foundation shall be laid. ' I3. xliv. 28. And again, 
' Thus saith the Lord to his anointed, to Cyrus, 
whose right hand I have holden to subdue nations 
before him, &c. I have raised him up in righte- 
ousness, and I will direct all his ways: he shall 
build my city, and he shall let go my captives, 
not for price nor reward, saith the Lord of Hosts.' 
Is. xiv. 1, 13. And this accordingly he did, to wit, 
when the time was come ; as may be seen in those 
holy records where these things are made mention 
of. Indeed, as I said, the church is not excluded; 
2 Ch. xxxTi. 2. she may, and ought, with her faith and 
prayer, and holy life, to second this work of kings, 
Ezr. i. 2, 3. Wherefore, when God speaks of bringing 
down the lofty city and of laying it low in the dust 
by the church, he saith, they shall do it by their 
feet, and with their steps : ' The foot shall tread it 
down, eoen the feet of the poor, and the steps of 
the needy. ' is. x.xvi. 6. - 

By feet and steps, I understand the good hves 
of the children of God : but now, when kings come 
to deal with her, as kings, they serve her as 
Samuel served Agag, as a judge, 'cut her in pieces 
with their swords : ' or as you have it elsewhere, 
' They make her desolate and naked ; they eat her 
flesh, and burn her with fire. ' The sword will be 
put into their hands for this very purpose. Thus 
therefore must their deliverance be begun. 

It is also to be considered. That after these first 
kings of the Medes and Persians had broken the 
yoke of the king of Babylon from off the neck of 
the captive church, and had given her license to go 
to her place to build her temple and city, and to 
sacrifice there according to the law of their God, 
(as both in Ezra and Nehemiah we read;) and 
when their work was hindered by under-officers, or 
they endeavoured so to do, they pleaded the heense 
that they received to build and sacrifice by the 
decree of the first kings, and so finished their 
deliverance: They went not on in headstrong 
manner, as if they regarded neither king nor 
Caesar: 'But Zerubbabel, and Joshua, and the rest 
of the chief of the fathers of Israel, said unto them,' 
that sought to hinder their work, ' Ye have nothing 
to do with us to build an house unto our God ; but 
we oui-selves wiU build unto the Lord God of Israel, 
as king Cyrus the king of Persia hath commanded 
us.' Ezr. iv. 3. And as they said, so also they did: 
' The elders of the Jews builded, and they pros- 
pered through the prophesying of Haggai the 



propliet and Zechariah the son of Iddo. And they 
builded, and finished it, according to the com- 
mandment of the God of Israel, and according to 
the commandment of Cyrus, and Darius, and 
Artaxerxes king of Persia. ' Ezr. vi. u. Yea, they 
did not only accept of the kindness of kings, but 
did acknowledge that kindness with thanksgiving, 
as a gift of the God of heaven : for the kings had 
commanded and given leave to the Jews to go to 
Jerusalem, to build their temple, and to do sacrifice 
there, according to the counsel of the priests that 
were at Jerusalem, and according to the law of 
God that they had in their hand. Ezr. vU. 13, 14. For 
Artaxerxes sent Ezra the priest to enquire after 
the condition that Jerusalem and Judah was in, 
according to, or by the law of God that was in his 
hand. ver. u. And he had license also further to 
do with the king's silver and gold, which he gave 
for the service of the hquse of the Lord, 'accord- 
ing to the will, word or law of his God.' 'And 
thou, Ezra, (says the king) after the wisdom of thy 
God, (that is, after his word) that is in thine hand, 
set magistrates and judges, which may judge all 
the people that are beyond the river, all such as 
know the laws of thy God ; and teach ye them that 
know them not. And whosoever will not do the 
law of thy God, (that is, worship, and walk by the 
rule of his testament,) and the law of the king, 
(that is, shall refuse to give Ezra such things as 
by the king was appointed for Ezra's help in the 
furthering of the worship of God, according to the 
law of his God,) let judgment be executed speedily 
upon him, whether it be unto death, or to banish- 
ment, or to confiscation of goods, or to imprison- 
ment. ' Ezr. vii. 25, 3c. This was therefore a wonderful 
gracious license that the king now gave to Ezra: 
he imposed nothing upon him or the Jews in mat- 
ters of religion and worship, but left him and them 
whoUy to the law, wUl, and word of God, only he 
laid check upon wicked and ungodly people : that 
if they did things contrary to the laws of Ezra's 
God, or did slight the king's law, as aforesaid, that 
then such penalties and pains should be inflicted 
upon them. 

To the same purpose was the decree of Cyrus, 
and that of Dai-ius, to put it in execution. Also 
the penalty enacted against such offenders, was 
full as sharp and severe : ' Also I have made a 
decree (said the king,) that whosoever shall alter 
this word, let timber be puUed down from his 
house, and being setup, let him be hanged thereon; 
and let his house be made a dunghill for this. — 
And the God that hath caused his name to dwell 
there destroy all kings and people, that shall put 
to their hand to alter and to destroy this house of 
God which is at Jerusalem. I Darius have made 
a decree ; let it be done with speed. ' Ezr. vi. ii, 12. 

Indeed, sometimes a .stop was put to this work 

vol.. IT. 

by the kings, and the Jews were made to cease by 
force and power, ch. w. 23, 24. the which the good 
people did bear with patience : Ezr. iv. 11—21. also 
they waited to see their God go before them among 
the kings, who at length took away Artaxerxes, 
who for a time had put a stop to the work, and 
brought in another, who gave leave that with speed 
it should be set on foot again. Ezr. v. 

The Jews did also in these vacancies, or times 
in the which hinderances were put, carry it very 
tenderly and lovingly to those kings that at pre- 
sent they were under, submitting of their bodies 
and their goods to their will, and meekly endured 
the ti'ial and affliction, serving them with all faith- 
fulness, watching to save their lives from the hands 
of bloody men. Also when the king's laws, and 
the law of their God, did at any time come in com- 
petition, they would indeed adhere to, and do the 
law of their God; yet with that tenderness to the 
king, his crown and dignity, that they could at all 
times appeal to the righteous God about it. Da. vi. 
22. Nor did they lose by so doing ; yea, they pros- 
pered ; for by this means Mordecai was made a 
great man, and a saviour of his people. Es.u. 21— 23. 
By this means also was Daniel made a great man, 
and helpful to his brethren. Da. t. 29. 

Kings, 1 say, must be the men that must down 
with Antichrist, and they shall down with her in 
God's time. 

God hath besun to draw the hearts of some of 
them from her already, and he will set them, in 
time, against her round about. If therefore they 
do not that work so fast as we would have them, 
let us exercise patience and hope in God : 'tis a 
wonder that. they go so fast as they do, since the 
concerns of whole kingdoms lie upon their shoul- 
ders, and that there are so many SanbaUats and 
Tobias's to flatter with them and misinform them 
concerning the people that are dehvered but in 
part. See what an ugly account was given of 
Jerusalem by the enemies of the Jews, even then 
when they were in the hands of their deliverers : 
' Be it known unto the king, that the Jews which 
came up from thee to us, are come unto Jerusalem, 
building the rebellious and bad city, and have set 
up the walls thereof, and joined the foundations. — 
Be it known now unto the king, that, if this city 
be buUded, and the walls set up again, then will 
they not pay toU, tribute, and custom, and so thou 
shalt endamage the revenue of the kings. ' Ezr. iv. 12, 
13. Oh ! what a, be it known, be it known, is here ! 
But were not these gentlemen more afraid of losing 
their own places and preferments, than of the 
king's losing of his toll and custom? But the 
whole was a lie, though it hindered the work for a 
time, and the patience of the people, and their 
loyalty to the king, did conquer and overcome all. 

I speak the more to this, because, (as I have 



«aid) I believe that by magistrates and powers vre 
shall be delivered and kept from Antichrist ; and 
because God has already begim to do it by such, 
by which also she shall be destroyed : and I have 
a few things to present to good men, to be conver- 
sant in, in such a day as this. 

Let the king have verily a place in your hearts, 
and with heart and mouth give God thanks for him; 
lie is a better saviour of us than we may be aware 
of, and may have dehvered us from more deaths 
than we can tell how to think. We are bidden to 
' give thanks to God for all men, and in the first 
place, for kings, and all that are in authority.' 

1 Ti. ii. 1, 2. 

Be not angry with them, no, not in thy thought; 
but consider, if they go not on in the work of refor- 
mation so fast as thou wouldest they should, the 
fault may be thine ; know that thou also hast thy 
cold and chill frames of heart, and sittest still 
when thou shouldest be up and doing. 

Pray for kings to the God of heaven, who has 
the hearts of kings in his hand : and do it ' with- 
out wrath, and doubting;' without vyrath, because 
thy self is not perfect ; and without doubting, be- 
cause God governeth them, and has promised to 
bring down Antichrist by them. 

Pray for the long life of the king. 

Pray that Grod would always give wisdom and 
judgment to the king. 

Pray that God would discover all plots and con- 
spiracies against his person and government. 

Pray also that God woidd make him able to 
drive away all evil and evil men from his presence; 
and that he may be a greater eountenancer than 
ever, of them that are holy and good, and wait 
iind beheve, that God that has begun his quarrel 
with Babylon, Antichrist, the mother of Antichrist, 
the whore; would in his own time, and in his own 
way, bring her down by the means which he has 

I do confess myself one of the old-fashion pro- 
fessors, that covet ' to fear God, and honour the 
king. ' I also am for blessing of them that curse 
me, for doing good to them that hate me, a,nd for 
praying for them that despitefuUy use im, and per- 
secute me. And have had more peace in the prac- 
tice of these things, than all the world are aware 
of. I only drop this, because I would shew my 
brethren that I also am one of them ; and to set 
them right that have wrong thoughts of me, as to 
so weighty matters as these.* 

* lias Christian temper of Bnnyan certainly saved Mm 
from much suffering while under persecution. It prohably 
saved his invaluable life. But how deeply it increases the 
guilt of his persecutors, to send such a man to a damp wretched 
prison, for more than twelve years, because he dared not join 
in the worship established by law; and after all this, to hear 

Now these kings whose hearts God shall set to 
destroy Antichrist, shall do it without those inward 
reluctancies that wiU accompany inferior men: 
they shall be stript of all pity and compassion. 
Hence they are compared to the mighty waves of 
the sea, Je. u. 42. which saith, when the wrecked 
and dying mariners cry out for mercy for them- 
selves, and for their children, I am a sea ; ' I tra- 
vail not, nor bring forth children, neither do I 
nourish up young men, nor bring up virgins: ' isa. xxiii. 
4, 6. I have therefore no pity for these, or any of 
them. Therefore they must be swallowed up of 
this sea, and sink like a stone in the midst of these 
mighty waters. 

And thus much for the mernis by which God 
will destroy the body and flesh of Antichrist. 


Although the causes of the ruin of Antichrist 
be to some conspicuous ^lough, yet to some they 
may be otherwise ; yea, and will to all kings and 
people whose eyes shall be held, that they may not 
see the judgment, in the reasonableness and equi- 
tableness thereof ; and these shall wail when they 
see 'the smoke of her - - torment;' and these 
shall cry, Alas ! Alas ! Be. xviii. 10. Wherefore, for 
further edification, as I have treated of the mm 
of sin already ; so will I now, of the causes of his 
downfall. And, 


First, He must down, for that he hath usurped, 
and taken the name and attributes of God upon himr 
self: He hath said, ' I am God : ' He hath set in 
the temple of God, ' shewing himself that he is 
God ; ' yea, and that in contempt and scorn of any 
other, 'exalting himself above all that is called 
God, or that is worshipped ;' 3 iih. u. yea, hath cried 
down all gods but himself. Wherefore it must 
needs be, that he be brought to judgment, that 
the truth of his saying may be proved. And for 
this cause he is threatened, under the name of the 
prince of Tyrus : ' Because thine heart is lifted up 
(saith the Lord) and thou hast said, I am a god, 
therefore 1 will bring strangers upon thee, the 
terrible of the nations : and they shall draw their 
swords against the beauty of thy wisdom, and they 
shall defile thy brightness. They shall brmg thee 
down to the pit, and thou shalt die the deaths of 
tJiem that are slain in the midst of the seas. Wilt 
thou yet say before him that slayeth thee, I cm 
god ? hut thou shalt he a man, and no god, in the 
hand of him that slayeth thee.' Eze. xxviii. 3, 7-9- 

If God will not give his name or ghry to another, 

his prayers and good wishes to his persecutors, ought to have 
cut them to the quick. — Ed. 



be sure lie will not be under another ; but this to 
have, and thus to do, Antichrist has attempted. 
But how? In that he has been so bold as to pre- 
scribe and impose a worship besides, and without 
reverence of that which God has prescribed and 
imposed : For to do this, is, to make one's self a 
God. ' Thou shalt have no other Gods before me,' 
is the first command : And the first, to enforce the 
second, ' Thou shalt not make unto thee any graven 
image, or the likeness of any thing that is in hea- 
ven above, or that is in the earth beneath, or that 
is in the water under the earth : thou shalt not 
bow down thyself to them, nor serve them : ' For 
he that thus doth, is an idolater ; and he that 
these things doth impose, is one that shews him- 
self a God. But this doth Antichrist do : And 
'tis worth the noting, That God forbids not only 
images, but the likeness of any thing ; books, altars, 
fancies, imaginations, or any thing in heaven 
above, or in the earth beneath, to bow down to, or 
to make them a means to worship or come to God 
by, if he has not commanded nor tolerated them in 
his holy word. 

Thus saith the lard: And, I am the Lord, is the 
stamp, the seal, and sign of aU true rules of wor- 
ship ; and therefore it is so often repeated both in 
Hoses, and in the prophets, where God commandeth 
worship to be performed, and imposeth the means 
and methods of it. Now this. Thus saith the Lord, 
Antichrist has rejected; and I am the Lord, he 
hath assumed to himself: and therefore without 
the law, the word and commandment, hath framed 
and imposed a worship, exalting himself in the 
temple of God, although he is but the man of 
sin, above all that is called God, or that is wor- 

Nor is he in this his so foul a fact, without 
them that adore, worship his image, and wonder 
after him ; yea, he hath got by this means almost 
the whole world to himself, who say, ' Who is like 
unto the beast ? Who is able to make war with 
him?' Ee. xiii4. And that they might shew their 
resolvedness to stand by him, they receive his 
mark in their forehead, or in their hand; His 
mwk ; that is, they either openly or seriously 
become his disciples, and worship him according 
to the rules, methods, and ways that he hath pre- 
scribed. Wherefore, these with him, are also to 
drink of the fierceness of the wrath of almighty 
God : ' If any man worship the beast and his 
image, and receive his mark in his forehead, or in 
his hand, the same shall drink of the wine of the 
wrath of God, which is poured out without mixture 
into the cup of his indignation ; and he shall be 
tormented with fire and brimstone in the presence 
of the holy angels, and in the presence of the 
Lamb:' He. xiv. 9, lo. 

But, I say, for that Antichrist hath thus taken 

the place of God, prescribed and imposed a wor- 
ship OS a God, got the world to worship and wonder 
after him as after a God. Therefore shall he 
die the death of the uncircumcised, both in the 
soul, spirit, body, or flesh of Antichrist ; therefore 
win God enlighten, and gather, and set the kings 
and nations against him, that both he and his may 
be buried, and have their dolesome withdravnns- 
rooms from the world in the sides of the pit's 


Secondly, Antichrist must be destroyed, because 
he hath set himself against the Son of God; against 
the Father, and against the Son. He had a spite 
against the Son betimes, even then when he came 
forth but in little bits, when he attempted to deny 
that he was come in the flesh, i Jn. iv. 1—4. But see- 
ing he could make no earnings of that, he hath 
changed his methods, and seeks to rim him out 
and down by other means and ways : Because 
therefore he hath set himself against the Son of 
God, the king, therefore he must die. That he 
hath set himself against the Son of God, is also 
evident ; for he hath his name from thence : He is 
therefore called Antichrist. That he hath set 
himself against him, is yet further evident; for 
that he hath endeavoured to take from him his 
headship over, and his offices _/(»■ and in the church, 
which is his body. He hath plainly endeavoured 
to be head, for that he hath striven to take his 
wife from him, and to cause that she should be 
called HIS : Yea, he hath endeavoured by all in- 
ventions to prostrate her to his lusts, to deflower 
her, and to make her an adulteress. He has been 
worse than Pharaoh, who took Abraham's wife ; 
Ge. lu. and worse than Abimelech, who lusted after 
Isaac's: Ge. xxri. Yea, worse than Phalti, who run 
away with David's; iSa.xxT. 44. forasmuch as she is 
higher, beloved better, and cost more than did any 
of these. Would it not be counted an high afiront, 
for a base inferior fellow, to call himself the head 
of the queen ? Yet thus has Antichrist done, and 
worse ; he has called himself the head of the uni- 
versal church of God. 

And as he has attempted to be head in his 
stead, so to be king, priest, and prophet. 

[1.] He has attempted to wrest his sceptre and 
kingdom from him, in that he hath endeavoured to 
thrust himself into his throne, which is the heart 
and conscience of his people. The heart and con- 
science is that which Christ claimeth for his own 
proper and peculiar seat : ' My son, give me thy 
heart.' 'That Christ may dwell in your hearts 
by faith.' Ep.iii.17. In this therefore the church 
is not to be for another man, so will he be for 
her; but this throne Antichrist has lusted for, 
attempted to take, and made war with Christ and 



his church, because tliey would not yield up to 
Iiim this glorious throne of his, and therefore he 
must die. 

[2.] He hath intruded upon the priestly office 
of Christ, hath called himself higk-jjriesi ; though 
the Lord hath said, ' Because thou hast rejected 
knowledge, I will also reject thee, that thou shalt 
be no priest to me : seeing thou hast forgotten the 
law of thy God, I win also forget thy children.' 
Ho. iT. 6. But he will make himself a priest; he hath 
invented sacrifices for the quick and the dead: he 
hath put, as he presumes, merit and worth into 
these sacrifices ; he hath commanded that those 
that worship, should have faith in, and expect 
benefit by these sacrifices, although he offereth to 
his God nought else but the flesh of the hog, and 
of the 7nome, with the broth of his abominable 
things. Is. kvi. 17. Many and sundry ways he hath 
set himself up to be high-priest, though God knows 
no high-priest but one, though the church ought 
to know no high-priest but one ; yea, though no 
high-priest but one can approach God's mercy- 
seat, to do for us the necessary and desired 

[3.] He hath intruded upon the prophetical 
office of Jesus Christ. What else means his pre- 
tences to infallibUity?* And that too when he 
imposes unwritten verities, abominable traditions, 
blasphemous rites and ceremonies ; and forbids or 
dispenseth with the holy commands of God : Yea, 
when he enforceth these his Omiian statutes, and 
doth impose the works of the house of Ahab, Mi. 
vi. 16. he doth all in the name of the Lord Christ, 
when himself hath set himself in his place, and in 
his room. This is mystery Babylon, the mystery 
of iniquity: This is Antichrist's soul and body, 
and as such, must be destroyed. But, 


Thirdly, Antichrist must be destroyed, because 
lie hath blasphemed against the Holy Gliost, and so 
set himself above the Father, the Sou, the Spirit ; 
against all that is called God. The Holy Ghost 
is that Spirit of truth that Christ has promised to 
give unto his church, to help her in the understand- 
ing of his holy word, and to enable her to believe, 
and walk humbly and holily before God and man. 
The spirit of Antichrist is that spirit of error that 
hath puffed up the false church into a conceit of 
herself, and unscriptm-al worship ; and that hath 
made this false church, which is his body, to as- 
cribe all the horrible things and acts thereof, to 

• What are Acts of Uniformity, compelling all persons, under 
pains and penalties, to conform to National liturgies, or alJur- 
ing them by honours and emoluments, but pretended infallibili- 
ties? AH laws interfering with the solemn duty of personal 
investigation and decision, in all things connected wilh re- 
ligion, are pretences to infallibility. — Ei). 

the wisdom, guidance, directions or operations of 
the Holy Ghost: As, 

1. In all her unscriptural councils, assemblies 
and convocations, they blasphemously father what 
they do upon the Holy Ghost, and make him the 
inventor and approver thereof. 

2. She also blasphemeth the Holy Ghost, in 
accusing and condemning the holy scriptures of 
insufficiency, for that she saith, though it is a rule, 
yet but an imperfect one ; one deficient, one that 
is not able to make the man of God perfect in all 
things, without the traditions, inventions, and 
blasphemous helps of antichristian wisdom. 

3. She hath also blasphemed the Holy Ghost, 
in that she hath set up her own church-govern, 
ment, offices, officers and discipline: None of all 
which is the church of Christ directed to by the 
wisdom of the Spirit of God in his testament. 

4. She hath also sinned against the Holy Ghost, 
in that she hath, as it were, turned the Holy Ghost 
out of doors, in concluding that he, without the 
works of the flesh, is not sufficient to govern the 
hearts of worshippers, in the service and worship 
of God. 

5. She hath also thus sinned, in that she hath 
wrougU many lying mirades in the face of the 
world, and imposed them upon her disciples for 
the confirming of her errors and blasphemous 
opinions, to the confronting of the true miracles 
wrought by the Holy Ghost ; and also to the con. 
eluding, that there was an insufficiency in those 
that were true, to confirm the truth, without the 
addition of hers ; which she has wrought by the 
power of Satan, and the spirit of delusion, only to 
confirm her lies. 

6. She hath sinned against the Holy Ghost, in 
that she hath, with Jeroboam the son of Nebat, 
striven against the judgments wherewith God hath 
punished her ; to call her back from her wicked 
way ; and persisted therein, to the effectual proving 
of herself to be the lewd woman. 2 Ki. xiii 4—7, 23, 24 

7. She hath sinned, by labouring to hide all her 
wickedness, by lies, dissmiulations, and filthy equi- 
vocations of her priests, friars, Jesuits, he. I 
say, her labouring to hide the wickedness that she 
hath committed against kings, countries, nations, 
kingdoms and people. She hath hid these things 
by the means or persons made mention of before ; 
as by the tail; for they indeed are the tail of 
the beast, that cover his most filthy parts :t 
The prophet that speaketh lies, he is the tail. 

13.11.15. But, 


FourtUy, Antichrist must be destroyed, far (ht 
fuinid outrage, and viManous murders that she hath 

+ See note on page 78. 



ccmimUted upon th.e bodies' 0/ the minis. For there 
is none, as to these things, for cruelty, to be com- 
pared with the church of Antichrist, and her fol- 
lowers : For upon whom hath not her cruelty been 
shewed ; have they never so Uttle stood in her way, 
though never so innocently and honestly by so 
doing, stood to the truth and verity of God ? Yea, 
the promoting of her own superstition, idolatry, 
and blasphemous rites and ceremonies, have been 
so pursued by her, that she has waded through a 
sea of innocent blood for the accomplishment 

The poor church of God is a sensible bleeding 
witness of this, and so has been for hundreds of 
years together ; witness the chronicles of all nations 
where she hath had to do ; yea, and the sackcloth 
and ashes, and tears, and widows, and fatherless 
children, and their cries, of all which the holy 
word of God is a sufficient confirmation ; ' And in 
her,' when God shall come to make inquisition for 
blood, ' will be found the blood of prophets and of 
saints, and of all that were slain upon the earth.' 
Re. xviiL 24. And yet has she such a whore's fore- 
head, such a blindness in her judgment, and such 
an hard and obdurate heart, that it is not possible 
she should ever repent. Murders have been so 
natural to her, and in them her hand has been so 
exercised, that it is now become a custom, a trade, 
a pastime to her, to be either in the act, or laying 
some foundation for murders : Witness those plots, 
designs, conspiracies, and frequent attempts that 
are, one or other of them, continually on foot in 
the world for the commission of murders. 

Nay, the test last mentioned seems to import, 
that blood is so natural to her, that she sticketh 
not at any condition, sex, age, or degree, so she 
may imbrue her hands in blood. In her was 
found the blood of saints and prophets, and of all 
other carnal, natural, ignorant, graceless men that 
have been slain upon the earth. It is she that 
sets kings' and kingdoms at variance : It is she 
that sets parents and children at variance, by her 
abuse of the word of our Lord and Christ. And 
besides, is it not easy, if we do but consider 
those bloody massacres that have been committed 
by her hand, both in France, Ireland, Piedmont, 
and in several places besides, without wronging of 
her, to conclude, that the blood of thousands, that 
have not known their right hand from their left in 
rehgion, hath been shed, to quench, if it might 
have been, her insatiate thirst after blood. There- 
fore, for these things shall she be judged, as 
women that shed blood are judged ; because she 
is an adulteress, and blood is in her hands. Eze. xxiii. 
45. She hath been as a beast of prey : Nay, worse; 
for they do but kiU and tear for the hunger of 
themselves, and of their whelps : but she, to 
gatisfy her Avanton and beastly lusts. ' They have 

cast lots for my people ; (saith God) and havo 
given a boy for an harlot, and sold a girl for wine, 
that they might drink:' Joelui. 3. and therefore 
must Antichrist be destroyed. Forbearance is no 
payment, God's patience is not a sign that he/or- 
getteth to take vengeance ; but rather, that he 
waiteth till his own are come out of her, and until 
her iniquity is filled up : For then he will execute 
the judgment written, and will remember, as 
has been said, the Babylonians, and all their ways.* 


Fifthly, Antichrist must be destroyed, because 
sJie hath put out of order, and confounded the rule 
and government that God 1ms set up in tlie world. 
I say, she has put it out of order, and confounded 
it in all places where she rules ; so that it cannot 
accomplish the design of him that ordained it, To 
wit, To be a terror to evil works, and a praise to 
them that do well. 

Wherefore we read, That those horns or kings 
where Mystery Babylon sitteth, are upon the heads 
of that beast that carrieth her, which beast is her 
protector. Magistracy is God's ordinance, ap- 
pointed for the good of society, and for the peace 
and safety of those that are good. But this Anti- 
christ has, where she rules, put all out of order ; 
and no wonder, for she has bepuddled the word of 
God ; no wonder, then, I say, if the foundations of 
the world be out of course. 'Tis she that hath 
turned the sword of the magistrate against those 
that keep God's law : 'Tis she that has made it 
the ruin of the good and virtuous, and a protection 
to the vile and base. Wherefore, when the Holy 
Ghost tells us, that the time is coming in which 
God win count with the bloody-minded, for tho 
murders that they have committed ; he in a man- 
ner doth quite excuse the magistrate, saying, 'Woe 
to the bloody city ! it is all fuU of lies and robbery ; 
the prey departeth not : The noise of a whip, and 
the noise of the rattling of the wheels, and of the 
prancing horses, and of the jumping chariots. The 
horseman lifteth up both the bright sword, and 
the glittering spear : and there is a multitude of 
slain, and a great nxunber of carcases ; and there is 

* These bloody massacres, to which Bunyan here alludes, 
were attended with atrocities at which nature shudders. In 
France, under a Bourbon and a Guise, the mrrrder of hundreds 
of thousands of pious men and women, with helpless infants, 
threw down every barrier to the spread of infidelity, and a 
frightful reaction took place at the Kevolution. In Ireland, 
under a Stuart and a Bourbon, still more frightful atrocities 
were perpetrated, and which were severely punished by Crom- 
well and his Roundheads. Under a second Stuart, awfu! 
■wholesale mui-ders were again committed, and punished by 
■William III.; and the voice of the blood that was shed by 
Antichrist, and the voices of people enslaved by a national reli- 
gion, which it considers heresy— these voices cry for ven- 
geance, and desolate that unhappy country. — Ed. 


U.t AiNliUWBiai, AJNJJ njS ItLliX 

none end of ilieir corpses ; tliey stumble upon their 
corpses. ' Na. ffi. 1—3. But what is the cause of all 
this slaying, and the reason of this abundance of 
corpses ? Why, it is because of the unsatiable 
thirst of the bloody city after blood : and, ' Because 
of the multitude of the whoredoms of the well- 
favoured harlot, the mistress of witchcrafts, that 
selleth nations through her whoredoms, and fami- 
lies through her witchcrafts.' ver. 4. But doth this 
bloody city spiU this blood by herself simply, as 
she is the adulterated whore ? No, this church 
has found out a trick ; that is to say, to quarrel 
with Christ in his members ; and to persuade the 
powers where she rules to set ensnaring laws to 
catch them, and to execute the same upon them. 

Thus when the synagogue of Satan, of old, had 
taken Christ, and accused him, they made Pontius 
Pilate to condemn and hang him. But God has 
begun to shew to some of the kings this wicked- 
ness, and has prevailed with them to teotest against 
her. And in the mean time, for those that are 
yet in the bed of love with her, the Holy Ghost 
doth, in the text last mentioned, and in Ee. xviii. 
24. much excuse them for the blood that they have 
shed, and for the injuries that they have done to 
his people ; because they have not done it of their 
m^e inchnations, nor in the prosecution of their 
oiBce, but through the whoredoms and witchcrafts 
of this well-favoured harlot, who hath with false 
doctrines, false promises, and causeless curses, pre- 
vailed on them to do it. And they have done it, 
rather of fear than favour. Some indeed have 
more doted upon her beauty, and have more 
thoroughly been devoted to her service : But they 
also had not that aptness to do so of themselves, 
but have been forced to it by the power of her 
enchantments: Therefore, I say, the main guilt 
shall be laid at her door, for that she in chief has 
deserved it. ' Son of man (says God) take up a 
lamentation for the princes of Israel.' Why? 
Because their mother, the church, was at that 
time adulterated, and become a lioness, had lain 
down with the heathen, and so brought forth yoimg 
lions, that is, rulers: 'And she brought up one of 
her whelps : it became a young lion, and it learned 
to catch the prey; it devoured men.' Eze.xix. 1— 3. It 
learnt. It learnt : But of who but of its dam, or of 
the lioness to whom she had put it to learn to do 
such things? Therefore they are to he lamented 
and pitied, rather than condemned, and their 
mother made to bear the blame. Wherefore it 
follows, ' She was plucked up in fury, she was cast 
down to the ground, and the east wind dried up 
her fruit: her strong rods were broken and 
withered; the fire consmned them. And now she 
is planted in the wilderness, (in the provinces of 
Babylon,) in a dry and thirsty ground. And fire 
is gone out vi a rod of her branches, which hath 

devoured her fruit, so that he hath no strong rod 
to be a sceptre to rule. This is a lamentation, and 
shall be for a lamentation.' Eze. xii. 12— h. 


Sixthly, Antichrist must be destroyed, because 
of iter exceeding covetousness. Religion, such as it 
is, is the thing pretended to : But the great things 
of this world, are the things really intended by her 
in all her seeming self-denials and devotions. And 
for this covetousness also it is that this destruction 
is to fall upon her: 'Woe to him that coveteth an 
evil covetousness to his house, (to his church) that 
he may set his nest on high ;' Hab. ii. 9. (for he could 
not do the one, before he had obtained the other:) 
for then indeed they began to be high, when they 
had so inveigled Constantine, that he bestowed 
upon them much riches and honour ; and then it 
was cried by an angel, and the cry was heard in 
the city, Constantinople! 'Woe! woe! woe! this 
day is venom poured into the church of God ! ' (as 
both my Lord Cobham and Mr. Fox witness iu 
the book of Acts and Monuments.)* 

Nor has any generation since the world began, 
been so insatiably greedy of gain, as these poor 
people have been : They have got kingdoms, they 

have got crowns, they have got, What have 

they not got ? They have got everything but grace 
and pardon. Did I say before, that religion is their 
pretence ? Doth not the whole course of their way 
declare it to their face? Every one of them, 
from the least even to the greatest, is given to 
covetousness, from the prophet even to the priest, 
every one dealeth falsely : Je. vi. 13. anu rai. 10. Mcmeij, 
money, as the pedlar cries, + broken or whole, is 
the sinews of their religion ; And it is for that they 
set kingdoms, crowns, principalities, places, pre- 
ferments, sacraments, pardons, prayers, indul- 
gences, hberty ; yea, and souls and bodies of men, 
women and children, to sale. Yea, it is for this 
that they have invented so many places, offices, 
names, titles, orders, vows, <fcc. It is to get 
money, to rob countries, that they may make their 
nests on high. And indeed they have done it, to 
the amazement of all the world. They are clam- 

* In the first examination of Lord Cobliam, (Toi, vi. p. 
732, edit. 1632,) the gallant knight was asked by his bitter 
persecutor, what he meant by ' the venom shed over the 
chm-ch;' his reply was, 'Your possessions and lordships.' For 
then cried an angel in the air — ' Wo 1 Wo ! Wo ! this day is 
venom shed into the ch\u-ch of God. - - Kome is the very 
nest of Antichrist — prelates, priests and monks are the body; 
and these pild (bald, but query, pillaging) friars are the tail, 
which covereth his most filthy part.' How peacefiU and 
blessed will be the church when all her ministers can glory 
with Paul, in Acts 11. 33, 84. — En. 

t The principal cry of the travelling pedlars was for brobn 
or light money, to exchange for their wares: now obsolete. 



bered up above Mngs and princes, and emperors:* 
They wear the tdpk-crown : They have made 
kings bow at their feet, and emperors, stand bare- 
foot at their gaies: They have kicked the crowns 
of princes from their heads, and set them on again 
with their toes.t Thus their covetousness has set 
them high, even above the suns, moons and stars 
of this world : but to what end ? That they may 
be cast down to hell. 


Seventhh/, Antichrist must be destroyed, because 
lie standeth in the way of the setting up of the king- 
dom of CTirist in the world. Many princes were in 
Edom before there was a king in Israel ^ and 
Christ has suffered Antichrist to set up before him. 
And he standeth in his way, and has so overspread 
the world in aU places, with that which is directly 
contrary to him, that he cannot set up his king- 
dom, until that which is Antichrist's is tumbled 
down to the ground ; even as a man whose ground 
is full of thorns, and briars, and weeds, cannot 
sow in erpectatiou of a <!rop, until he hath 
removed them. And these seeds has Antichrist 
sown where the kingdom of Christ should stand: 
' Upon the land of my people shall come up thorns 
and briars ; yea, upon all the houses of joy in the 
joyous city : Because the palaces shall be forsaken ; 
the multitude of the city shall be left ; the forts 
and towers shall be for dens for ever, a joy of wild 
asses, a pasture of flocks, (this is to happen to the 
church of God,) Until the Spirit be powred upon 
us from on high, and the walderaiess be a fruitful 
field, and the fruitful field be counted for a forest. ' 
Is. xxxii. 13—15. And the antichristian synagogue be 
turned into a wilderness. 

When God came from Egypt with his people, to 
set up his kingdom in Canaan, he cast out the 
heathen before them in order thereunto ; ' Thou 
hast brought a vine out of Egypt : thou hast cast 
out the heathen, and planted it. ' Ps- hcxx. 8 Where- 
fore, Antichrist must be removed and destroyed 
for this: For Antichrist is in flat opposition to 
Christ, as Tibni was to Omri : i Ki. xvi 21, 23. Where- 
fore Antichrist must die. The reason is, because 
Christ's kingdom shall be peaceable, without moles- 
tation ; and glorious, without the fumes and fogs 
of Antichristian darkness: Because also, as the 
world hath seen the manner of the reign of Anti- 
christ, and how tyrannical and outrageous a king- 
dom his is: so they shall see the reign of Christ, 

* Such has been the tendency di the Antichristian chnrrih 
in all ajes ; witness the cases of the Emperor Henry IV, 
Henry II. of England, and many others. The spirit and pre- 
cept of Christianity, on the contrary, is, while feaiiag God, to 
honour the king ; and that we be suliject to principalities and 
jioweis, Tit. iii. 1 ; see also Mat. xxii. 21 ; Eo. xiii. 1-7. — Ed. 

t See Fox's Martyr., folio, ¥ol. i., last leaf, — Ed. 

by his word and spirit in his people, how peace- 
able, how fruitful in blessedness and prosperity his 
kingdom is. And hence it is that God purposeth 
to bury Antichrist, before he sets ' glory in the land 
of the living.' Eze. xxvL 20, 21. As also you read in 
the book of Revelations ; for there you find the 
kingdom of Antichrist was destroyed before the 
new Jerusalem was set up. When men intend to 
build a new house, if in the place where the old one 
stood, they first pull down the old one, raze the 
foundation, and then they begin their new. Now 
God, as I said, will have his primitive church state 
set up in this world, (even where Antichrist has set 
up his ;) wherefore, in order to this. Antichrist 
must be pulled down, down stick and stone; and then 
they that live to see it, will behold the new Jeru- 
salem come down from heaven, as « bride adorned 
for her husband. 

New wine is not put into old bottles, nor a new 
piece into an old garment ; nor shall any of the old 
anti-scriptural ordinances, ceremonies, rites, or 
vessels of the man of sin, be made use of, or ac- 
ooimted anything worth, in this day of the king- 
dom of Jesus Christ. And thus I have shewed 
you something of Antichrist, of his ruin, and of 
the manner and signs of the approach thereof; to- 
gether with the means and causes of his ruin. 
All which I leave to the judgment of the godly, 
and beg their instiniction whei« they see me to be 
out ; and shall conclude, after a short word of 

■ First, Must Antichrist be destroyed? Then this 
informs us, that a time is coming wherein there 
shall be no Antichrist to afflict God's church any 
more. 'Tis Antichrist, Antichristians, and Anti- 
christianism, that is the cause of the troubles of 
Christians, for being Christians. And therefore 'tis 
from the consideration of this that it is said, men 
' shall beat their swords into plough-shares, and 
their spears into pruning-hooks,' and that they 
' shall learn war no more : ' is. u. *• Yea it is from 
the consideration of this, that it is said the child 
shall play with venomous and destroying beasts, 
and that a little child shall lead the wolf, the leopard, 
and the young lion, and that the weaned child shall 
put his hand into the cockatrice's den, and catch 
no hurt thereby. la- n. 6—9. For as was said before, 
'tis through the instigation of this spirit of error, 
that the governors of the world have heretofore 
done hurt to Zion, and I say now again, all things 
shall turn to their right course, and occupy their 
places, as do the bodies in the higher orbs. 

Secondly, Is Antichrist to be destroyed, and 
must she have an end? Then this gives us to im- 
derstand, that a day is coming when Antichrist 
shall be unknown, not seen, nor felt by the church 
of God. There are men to be born who shall not 
know Antichrist, but as they read in the word that 

wr All i-iviiiLxoi., a.~^xj iixt^ x\.v^ii^. 

such a thing has been. These shall talk of her, 
as Israel's childrens' children were to talk of Pha- 
raoh, of his cruelty ; of his tasks, of his pride, 
of the Red Sea, and how he was drowned there : 
They shall talk of them, as of those that have 
been long dead ; as of those who for their horrible 
wickedness, are laid in the pit's mouth. This wiU 
be some of that sweet chat that the saints shall, 
at their spare hours, have in time to come. When 
God has pulled this dragon out of the sea, this 
leviathan out of his river, and cast his dead car- 
case upon the open field, then shall those whose 
ancestors have been put into terrors by him, come 
flocking to see the monster ; and shall rejoice for 
all the mercy. In that day, the church of God 
shall say, ' Lord I will praise thee : tliough thou 
wast angry with me, thine anger is turned away, 
and thou comfortest me. — In that day shall ye 
say. Praise the Lord, call upon his name, declare 
his doings among the people,' &c. is. xii. i, 4. 
how sweetly did David, and the church in his day, 
sing of the ruins of the Egyptians, and the deliver- 
ances of their fathers, which had been in times of 
old ! P3. ixTiii. to wit, what God did in Egypt, what 
he did at the Red Sea ; what he did to Sihon, to 
Og, and to the remnant of the giants : How he 
divided the waters of Jordan, and gave the land 
of Canaan in its fruitfulness among his people : Ps. 
cv. How that though Pharaoh and his horsemen 
and chariots were terrible then, yet now there is 
nothing left but their souls, their feet, and the 
palms of their hands ; nothing but that which can 
do no hurt ; nothing but what may minister an 
occasion of joyful remembrance of them. Ps. cvi. and 

Thirdly, Is Antichrist to be destroyed ? Tlioi 
Hits calls aloud to God's people to make haste to come 
out of her. ' Ho, ho,' says the prophet: He cries 
out as if the people were asleep; ' Come forth, and 
flee from the land of the north. ' Zee. h. 6. The peo- 
ple of God in the latter days will want a heart to 
come out of her, with that fear of her plagues as 
they should: Wherefore another says, 'Come out 
of her, my people, that ye be not partakers of her 
sins and that ye receive not of her plagues. ' Re. 
xTiii. 4. When Israel was carried into Babylon, 
'twas not that they should dwell there for ever : 
Though they were bid to build them houses, and be- 
get them children there. But when they had built, 
planted vineyards, and got wives and children 
there, 'twas hard getting them from thence again: 
For now they were as it were naturalized to the 
country, and to the manners of it. Jc. xxix. 4—7. But 
God will have them out, (but they must not think 
to carry thence their houses and vineyards on their 
backs,) or he will destroy them with those destruc- 
tions wherewith he hath threatened to destroy Ba- 
bylon itself, flesh will hang behind, because it 

favoureth the things of the flesh, plenty of which 
there is in that country : But they that wiU live 
after the flesh must die. ' Wherefore come out 
from among them, and be ye separate, - and 
touch not the unclean thing ; and I will receive 
you, and will be a father unto you, and ye shall 
be my sons and daughters, saith the Lord Al- 
mighty. ' 3 Co. Ti. 17, 18. But why (some may say) 
mvM we cmne ovtl I answer, because God has 
temple-work to do, temple-worship to do, temple-sa- 
crifices to ofier, and none of these things can by any 
means be done, but at Jerusalem. But if you still 
object and say, ' The Lord has raised us up pro- 
phets in Babylon,' and we will not come out; you 
must not murmur if you feel what is to follow. 
And that such may know upon what bottom they 
stand, let them read the 29th chapter of Jer. 15 

Fourthly, Must Antichrist be destroyed ? Tlim 
wliat mean tliey, wlw were to appearance once come 
out, hui now are going thither again ? If it cost ■ 
Lot's wife dear for but looking back, shall not it 
cost them much dearer, that are going back, that 
are gone back again? and that, after the angel 
had fled through the midst of heaven, preaching 
the gospel to those that dwell on the earth ? Re. xiv. 
6—10. They that received the mark of the beast 
at first, before this angel came forth, are when 
compared with these, excusable : Ee. xiii. 16, 17. 
Wherefore, they are not threatened with that smok- 
ing wrath, as are these which are here under con- 

You dread, that which is like to become of thera 
that will be so mad to run into an house, when 
fire is putting to the gimpowder barrel, in order to 
its blowing up : Why thus do they, let their pre- 
tended cause be what it will, that are returning 
again to Babel. Are her plagues pleasant or easy 
to be borne ? Or dost thou think that God is at 
play with thee, and that he threateneth but in jest? 
Her plagues are death, and mourning, and famim, 
and fire ; Ee. xviii. 8. are these things to be over- 
looked ? And they that, as before is hinted, shall 
receive the mark of the beast in their forehead, or 
in their hand, and shall worship him, they, 'the 
same shall drink of the wine of the wrath of God:' 
Rc.xiv. 10. And will this be a delightsome draught? 
Remember how ill God took it, that his people of 
old, in their hearts, though but in their hearts, 
went back again into Egypt. You may say, but 
I hay e. friends, relations, and concerns in Babylon. 
And, I answer, so had Lot in Sodom ; Ge. xL\. 14-16. 
but for all that, he must either quickly come out, 
or run the hazard of being burned there with them. 
But methinks, a people that belong to God, should 
be willing to leave aU to follow him : Besides, his 
presence is promised at Jerusalem, there also will 
he accept thy ofi'erings. 



Fifthly, Is Anticliriat to be destroyed? Then 
let them, that love God, his Son, and his Zion, cry to 
God that it may be hastened in its time. One of 
the songs of Zion is, that Babylon shall be de- 
stroyed. The cries of the souls of them that were 
slain for the witness of Jesus is, that Babylon may 
be counted with, and that their blood may be re- 
venged upon her. The promise is, that Babylon 
shall be destroyed : And do we hold our tongues ? 
The church of God will not flourish as it should, 
until Babylon is destroyed: The world will never 
be in its right wits, until Babylon is destroyed: The 
kingdom of Christ will never be set up, in and by 
his church, as it ought, and shall, until Antichrist 
is destroyed : There will never be peace upon earth 
till Antichrist is destroyed: And God has pro- 
mised that there shall be peace and truth, and 
glory, when Babylon is destroyed: And do we 
hold our peace ? Besides, your innocency in suf- 
fering ; your honesty towards God, in your testi- 
mony for his truth ; the substantial groimd which 
you have for the bottom of your faith, as to things 
controverted betwixt Antichrist and you, will never 
be manifested as it will then; and so consequently, 
you never so brought out to the light, and your 
enemies never so put to shame as then. ' Then 
shame shall cover her that said unto thee. Where 
is the Lord thy God?' Wherefore, as I said, cry 
unto the Lord, keep not silence, give him no rest, 
let him not alone, until he has delivered his miser- 
able people out of the mouth of this lion, and 
from the paw of this bear. 

Sixthly, la Antichrist to be destroyed? Then 
let us live in the expectation of it; and let this be 
one of our songs in the house of our pilgrimage. 
God bids his people, while in Babylon, to let Jeru- 
salem come into their mind, Je. u. 50. and writes to 
them that then were in her, to acquaint them that 
he remembered them still, and would assuredly de- 
liver them from that place and state. And where- 
fore doth he thus, but to beget an expectation in 
them of their salvation and deliverance? Je. xxii. 13, 
14. The Lord is so pleased with the faith and ex- 
pectation of his people, as to this, that they seldom 
are herein concerned as they should, but he steps 
in with them, and warms their hearts. The reason 
is, because the faith of God's people, as to the 
downfall of Babylon, stands upon as sure a founda- 
tion as doth the salvation of their souls ; and that 
next to that, God is as much delighted in what he 
has purposed to do against Babylon, as in any- 
thing else in the earth : And therefore, if you con- 
sider it well, the great and glorious promises that 
are to be fulfilled on earth, are to be fulfilled when 
Antichrist is dead and buried : These hits are too 
good even for his children to have, so long as this 
dog is by, lest he should snatch at the crumbs 
thereof; wherefore they are reserved until he is 


gone : For thus saith the Lord, ' That after seventy 
years be accomplished at Babylon, I will visit you, 
and perform my good word towards you, in causing 
you to return to this place: For I know the thoughts 
that I think toward you, saith the Lord ; thoughts 
of peace, and not of evil, to give you an expected 
end.' This is in Jeremiah the twenty-ninth, ver, 
10, 11. and in chapter the thirty-first he adds, 
' Therefore they shall come and sing in the height 
of Zion, and shall flow together to the goodness of 
the Lord, for wheat, and for wine, and for oil, and 
for the young of the flock and of the herd : and 
their soul shall be as a watered garden ; and they 
shall not sorrow any more at aU. Then shall the 
virgin rejoice in the dance, both young men and 
old together: for I will turn their mourning into 
joy, and will comfort them, and make them rejoice 
from their sorrow. And I will satiate the soul of 
the priests with fatness, and my people shall be 
satisfied with my goodness, saith the Lord.' ver. 
13— u. Again, in the thirty-second chapter, still 
speaking of the same thing, he saith, ' Yea, I will 
rejoice over them to do them good, and I will plant 
them in this land assuredly with my whole heart 
and with my whole soul.' ver. iX. 

I conclude this with that which I find in chapter 
the thirty-third : ' And I will cleanse them from 
all their iniquity, whereby they have sinned against 
me ; and I will pardon all their iniquities, whereby 
they have sinned, and whereby they have trans- 
gressed against me. And it shall be to me a name 
of joy, a praise, and an honour before all the na- 
tions of the earth, which shall hear all the good 
that I do unto them: and they shall fear and 
tremble, for all the goodness and for all the pro- 
sperity that I procure unto it. ' ver. 8, 9. 

Seventhly, Must Antichrist be destroyed ? Then 
this should make us glad, when we see the signs of 
his fall presenting themsdves to our view. Indeed, 
the signs of his fall, or those that forerun it, are 
terrible, and amazing to behold. But what of 
that, since the wrinkles that are in their faces 
threaten not us but them ? A man is angry, and 
will punish ; yea, and whets his sword, makes his 
rod, and he speaks not a word, but blood, blood, is 
in it. Indeed, this should make them that are 
concerned in this anger, be afraid ; (but the judg- 
ment is, they are fast asleep,) but what is in all 
this of terror to them, for the pleading whose cause 
he is so angry with the other? Nothing whereat 
the innocent should be afraid. Cold blasts in No- 
vember are not received with that gentleness as 
are colder in March and April ; for that these last 
cold ones are but the farewell notes of a piercing 
winter ; they also bring with them the signs and , 
tokens of a comfortable summer. Why, the church 
is now at the rising of the year ; let then the blasts 
at present, or to come, be what they will, Anti- 



Christ is assuredly dra\ying towards his downfall : 
And though the devil, knowing what is to he done 
to him, and to his kingdom, shall so blind his dis- 
ciples, and fright the godly, do something like it 
upon the church of Christ; yet we should look 
through these paiper-winkers* and espy in all 

* ' Paper-winkers' in every edition, except the first, wMcli 
was from the author's manuscript, has been altered to ' paper- 
windows.' Bnnyan's allusion is to the winkers, called hy many 
' hliokers,' put by the side of a horse's eyes, to keep him under 
the complete control of his driver — and by, '^ff^cr- winkers ' I 

this, that fear, yea, certain terrible judgments a 
following of him at the heels, by which not on 
the soul, spirit, and life of Antichrist, but the bod 
thereof ; yea, body, and soul, and head, are quick] 
to go down thither ; from whence they, as sucl 
shall not arise again. Amen. 

the flimsy attempts of Antichrist to hood-mnk mankind b 
printed legends, miracles, and absurd assumptions — it is on 
of the almost innumerable sparks of wit, which render all th 
writings of Bunjan so entertaining and strikingly instructive 







By JOHN BUNYAN, a Servant op the Lord's Christ. 

'Sehold, I shew you a mystery; IFe shall not all sleep, but we shall all be changed, in a moment, in the twiiMing of an 
eye, at the last trump : for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be chanaed. 
—1 Cor. XV. 51, 52. 

' Marvel not at this : for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come 
forth; they that have done good, unto tJie resurrection of life; and they that have done evil, unto the resurrection of 
damnation.' — John v. 28, 29. 

London: Printed for Francis Smith, at the Elephant and Castle, without Temple-Ean-e. [No date.] 


Tins very important treatise, judging from the 
style "in which it is written, was, probahly, one of 
the first books composed by Bimyan. The form 
in which it is prepared, with minute divisions to 
assist the memory, and its colloquial language, in- 
dicate that it was first intended for the pulpit and 
then enlarged to form a more complete treatise ; 
while the frequent recurrence of the words ' I say,' 
shew the unpolished style in which he was in the 
habit of committing his thoughts to paper, when 
he became an author. 

A good copy of what appears to be the first edi- 
tion, is in the British Museum, a small 8vo. without 
date — and from this, collated with the reprint by 
C. Doe in Bunyan's works, 1691, the present edi- 
tion is published. Doe, in his catalogue of all 
Mr. Bunyan's books, appended to the Heavenly 
Footman, 1690, states that 'The resurrection of 
the Dead, and eternal Judgment by John Bunyan, 
a servant of the Lord's Christ, was first published 
in 1665.' I have not been able to discover any 
subsequent edition in a separate volume. 

The resurrection of the body is a subject of uni- 
versal and deep importance. It defies our reason- 
ing powers, while it exalts our ideas of the divine 
omnipotence. With God, all things revealed in 
his word are not only possible, but certain of ac- 
complishment. The bodies of the saints, which 
are a part of the Redeemer's purchase, will be 

raised in heavenly and wondrous perfection ; like 
to the Saviour's glorious body. That body, which 
being transfigured ' did shine as the sun, and bis 
raiment became as the hght. ' That body which, 
after his resurrection, might be touched, but which 
could appear and disappear to mortal eyes ; in the 
room at Emmaus, or in a closed room filled with his 
disciples ; could be touched, yet vanish away; could 
eat with them on the sea shore, and could ascend 
to heaven from the mount. Thus it was foretold 
by the prophet and reiterated by the apostle — 
' Eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the things which 
God hath prepared for them that love him. ' is. ixiv. 
-t; 1 Co. ii. 9. Not One atom of our dust can be lost ; 
a bright, a glorious anticipation to the saints ; but 
how solemn and awful a thought to those who die 
without hope. Among Christians it is common to 
think and talk of the happiness of the spirits of the 
just made perfect ; but alas, how seldom do we 
think or speak of the perfect bliss of our whole 
nature, body, soul, and spirit — incorruptible, un- 
defiled, glorified — every part equally the object of 
the Saviour's purchase and of his care. 

This treatise, which wOl be ever new, and ever 
important, was peculiarly required in Bunyan's 
early days. Under the protectorate, the minds of 
men, which had been kept in slavery, became sud- 
denly emancipated from human creeds and formu- 



]aries of public worsliip. The personal attention 
of every one was then directed to the Bible — the 
Lord's day was observed, men were chosen as 
ministers not from high connections, but from deep 
and humble piety. Tens of thousands became 
happy in a personal knowledge of divine truth. 
At such a period, it must have happened that some 
evil spirits would exalt themselves, and that even 
some serious inquirers would draw strange con- 
clusions from a misconception of divine truth ; 
and dimly see ' men as trees walking. ' Among 
these there appeared teachers, who, unable to com- 
prehend how that body, which had gone to dust, 
or in some cases had been reduced by fire to its 
primary elements, and dispersed to the winds or 
waves, could be again produced. They revived 
an ancient error. That the new birth was the only 
resurrection from death ; and consequently, that to 
those who were born again, the resurrection was 
passed. The individuals who promulgated these 
opinions, do not appear to have been associated 
together as a sect, or a church. The greater 
number were called in derision ' ranters,' and some 
' quakers. ' It is very probable, that this treatise 
was intended as an antidote to these delusions. 
We must not infer from the opinions of a few un- 
worthy individuals, who justly deserved censure, 
that Bunyan meant to reflect upon the Society of 
Friends. This treatise was printed in 1665: but 
it was not until 1675 that the Quakers' rules of 
disciphne were first published, and they from that 
time as a sect have been, in a high degree, con- 
formable to the morality and heavenly influences 
of the gospel. But even before this, Fox, Crisp, 
Penn, Barclay, and others, who afterwards formed 
the Society of Friends, had declared their full 
belief in this doctrine. ' The resurrection of the 
just and unjust — the last judgment — ^heaven and 
hell as future rewards — we believe and confess.' 
' We believe the holy manhood of Christ to be in 
heavenly glory. ' ' We acknowledge a resurrec- 
tion in order to eternal recompence, and rest con- 
tented with that body which it shall please God to 
give us. ' ' We do firmly believe that besides the 
resurrection of the soul from the death of sin, to a 
life of righteousness while here, there will be a 
resurrection of the dead hereafter, and that we 
must aM appear before the judgment scat of Christ. ' 
Barclay, in his catechism, 1673, clearly asserts 
Bunyan's own ideas of the resurrection. But in 
the face of these, and a thousand similar declara- 
tions, the grossest calumnies were asserted by a 
fanatic clergyman, Alexr. Ross, in his View of all 
Religions: — ' The Ranters are a sect of beasts that 
neither divide the hoof, nor chew the cud ; that is 
to say, very unclean ones. They, like the Quakers, 

oppose forms and order (the form and order of 
Common Prayer). To anatomize this monster: 
1st, They hold that God, Devils, Angels, Heaven, 
and Hell, are fictions. 2d, That Moses, the Bap- 
tist, and Christ were impostors. 3d, That preach- 
ing and praying is lying.' 8vo., 1696, p. 273. 
And such wild slanders were uttered occasionally 
against all dissenters, until a much later period. 
Happily they are now better known, and the truths 
of Claristianity are more appreciated. I have been 
careful to guard the reader upon this subject, lest 
it should be thought that Bunyan had in any de- 
gree manifested the spirit of those, who even to 
the present day misrepresent the opinions of the 
Quakers. This may be occasioned by their dis- 
tinguishing tenet — That the work of the ministry 
is purely a labour of love, and ought not to be 
performed for hire — derived from the command 
of Christ to his disciples, ' Freely ye have received, 
freely give.' This, however, is no reason that they 
should be, as to their general views of divine truth, 
misrepresented and traduced. 

Bunyan, at all times solemn and impressive, is 
peculiarly earnest and searching in this treatise, 
The dead will arise involuntarily and irresistibly 
— conscience uncontrolled, must testify the truth, 
yea, all the truth to the condemnation of the soul 
and body, unless cleansed from sin by faith in the 
Redeemer and the sacred influences of the Holy 
Spirit. The books will be opened, and every 
thought and word and action be seen inscribed iu 
characters legible to all. Every soul will be able 
to read and clearly to imderstand those mysterious 
books — God's omniscient, his penetrating, his uni- 
versal sight of all things from the creation of the 
world to the final consummation ; and his perfect 
remembrance of all that he saw — are am and tke 
scmw. There is then no refuge, no escape — the 
word depart impels obedience, and the sinner 
plunges into eternal woe ! ! that the living may 
lay these awful realities to heart, and fly for refuge 
to the bosom of the Redeemer — ^he only is able- 
he is willing to save to the uttermost all that come 
unto God by him. And they who find in him a 
refuge from the storms of life, shall hear his voice 
irresistibly impelling them to heaven, ' Come, ye 
blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world.' 

glorious hour 1 blest atode ! 

1 shall be like and near my God I 
And flesh and sin no more control 
The sacred pleasvu-es of the soul. 

May the divine blessing abundantly attend the 
reading of these awful or joyful realities. 

Geo. Offoe. 





Though this be a small treatise, yet it doth present 
thee with things of the greatest and most weighty 
concernment, even with a discourse of life and 
death to eternity : opening, and clearing, by the 
scriptures of God, that the time is at hand, when, 
there shall be a reswrrection of the dead, both of the 
just and unjust ; even of the bodies of both, from 
the graves where they are, or shall be, at the 
approach of that djxy. 

Thou hast also in these few lines, the order and 
manner of the rising of these two sorts of people, 
wherein is shewed thee with what body they shaU 
then rise, as also their states and condition at this 
day, with great clearness. 

For here thou shalt see the truth, and manner of 
the terrible judgment, the opening of the books, the 
examining of witnesses, with a final conclusion upon 
good and bad. Which, I hope will be profitable to 
thy soul that shall read it. For if thou art godly, 
then here is that which will, through God's bless- 
ing, encourage thee to go on in the faith of the 
truth of the gospel ; but if thou art ungodly, then 
here thou mayst meet with conviction: yea, and 

that of what wiU be, without fail, thy end, at the 
end of the world : whether thou continue in thy sins, 
or repent. If thou continue in them, blackness, 
and darkness, and everlasting destruction ; but if 
thou repent, and believe the gospel, then light, and 
life, and joy, and comfort, and glory, and happiness, 
and that to eternity. 

Wherefore let me here beg these things at thy 

First, That thou take heed of that spirit of 
mockery that saith, ' Where is the promise of his 


? ' 2 Pe. iii. 4. 5. 

Secondly, Take heed that thy heart be not over- 
charged with surfeiting and di'unkenness, and the 
cares of this life, and so that day come upon thee 
unawares. Lh- xxi. 34, 35. 

Thirdly, But be diligent in making thy calling 
and election sure ; that thou in the day, of which 
thou shalt read more in this book, be not found 
without that glorious righteousness that will then 
stand thee in stead, and present thee before his 
glorious presence, with exceeding joy. To him be 
glory in the church by Christ Jesus, world without 
end. Amen. John Bunyan. 


ACTS XXIV. 14, 15. 

My discourse upon this text, will chiefly concern the 
resurrection of the dead : wherefore to that I shall 
immediately apply myself, not meddling with what 
else is couched in the words. 

You see here, that Paul, being upon his arraign- 
ment, accused of many things, by some that were 
violent for his blood ; and being licensed to speak 
for himself by the then heathen magistrate ; he doth 
in few words tell them, that as touching the crimes 
wherewith they charged him, he was utterly fault- 
less, only this he confessed, that after that way 
which they call heresy, so he worshipped the God 
of his fathers ; believing aU things that are written 
in the law and the prophets, and that he had the 
same hope towards God, which they themselves did 

allow, that there should be a resurrection of the 
dead, both of the just and unjust. 

Whence note by the way, that a hypocritical 
people, will persecute the power of those truths in 
others, which themselves in words profess. I have 
hopes towards God, and that, such a hope which 
themselves do allow, and yet I am this day, and 
that for this very thing, persecuted by them. 

But to come to my purpose, 'There shall be a 
resurrection of the dead,' &c. By these words, the 
apostle sheweth us what was the substance of his 
doctrine, to wit, that there should be ' a resurrection 
of the dead ;' and by these words also, what was the 
great argument with his soul, to carry him through 
these temptations, afflictions, reproaches, and neces- 
sities he met with in this world, even the doctrine 
of a reswrrection. I have hope towards God, saith 
he, and there is my mind fixed ; for there shall be 
' a resurrection of the dead, both of the just and 
unjust. ' The reason why I cannot do what these 
Jews would have me ; also why I cannot live as do 
the Gentiles, it is, because I have in my soul, the 
faith of the resurrection. This is the doctrine I 
say, which makes me fear to offend, and that is as 
an undergirder to my soul, whereby I am kept from 



destruction and confusion, under all the storms and 
tempests I here go through. In a word, this is it 
that hath more awe upon my conscience than all 
the laws of men, with all the penalties they inflict. 
' And herein do I exercise myself, to have always a 
conscience void of offence toward God and toward 
men. ' ver. le. 

Now here, seeing this doctrine of the resurrec- 
tion of the dead hath that power, hoth to bear up 
and to awe ; hoth to encourage and to keep within 
compass, the spirit and body of the people of God ; 
it win be requisite, and profitable for us, to inquire 
into the true meaning and nature of this word, ' the 
resurrection of the dead. ' 

And for the better compassing of this matter, I 
shall briefly enquire, 

First, What in this place is meant by fAe decid. 

Secondly, What is meant by (lie resurrection. 

Thirdly, Why the apostle doth here speak of the 
resurrection of the dead aa of a thing yet to come 
— ' There shall be a resurrection of the dead, both 
of the just and unjust.' 

First. The dead in scripture go mider a five- 
fold consideration ; as, 

1. Such as die a natural death, or as when a 
man ceaaeth to be any more in this world, as 
David, whom Feter tells us ' is both dead and 
bm-ied, and his sepulchre is with us to this day. ' 

Ac. ii. 39. 

2. There is a people that are reckoned dead in 
trespasses and sins, as those are, who never yet were 
translated from darkness to light, and from the 
power of Satan to God. Such, I say, who yet 
never felt the power of the Word and Spirit of God, 
to raise them from tliat state, to walk with him in 
the regeneration ; making a life out of Christ, and 
his present benefits. Ep. ii. l, 3; 

3. There is a death seizeth men often after some 
measure of light received from God, and some pro- 
fession of the gospel of Christ. These, for the cer- 
tainty of their damnation, are said to be dead 
— dead, twice dead, and plucked up by the roots. 
Jude 13. 

4. There is in scripture mention made of a death 
to sin, and the lusts of the flesh ; this death is the 
beginning of true Hfe and happiness, and is a cer- 
tain forerunner of a share in Christ, and with him 
in another world. Ro. vi. 6—8; 3 Ti. ii. ii. 

5. Lastly. There is also in the word, a relation 
of eternal death. This is the death that those are 
in, and swallowed up of, that go out of this world 
Godless, Christless, and graceless ; dying in sin, 
and so under the curse of the dreadful God ; who, 
I say, because they have missed of the Lord Jesus 
Christ, the Saviour in this day of grace : are fallen 
into the gulf and jaws of eternal death and misery, 
in the fire that never shall be quenched. Mar. u. 43. 

4i; Lu. xyL 33—36. 

Now then, seeing there is death, or to be dead, 
taken under so many considerations in the scrip- 
ture ; it is evident, that to be dead in Christ, the 
text is not meant of them all : I then must distin- 
guish, and inquire which of these deaths it is, that 
here the apostle did look for a resurrection from. 
(1.) then. It cannot be meant a resurrection from 
eternal death, for from that there is no redemp- 
tion. Fa. xiix. 8. (2.) Neither is it a resurrection 
from that double death ; for they that are in that, 
are past recovery also. (3.) And as for those that 
are dead to sin, it is nonsense to say there shall, 
or can be a resurrection from that : for that itself 
is a resurrection; wliich resurrection also, the 
apostle had then passed through : and also all the 
brethren, as he saith. You hath he quickened, 
who were dead in trespasses and sins. CoL ii. 12, 13, 
20. And again, ' If ye then be risen with Christ,' 
Col. iii. 1. And again, ' Wherein also ye are risen 
with him, through the faith of the operation of 
God, who hath raised him from the dead. ' Coi. ii. 12. 
(4.) The dead therefore in this scripture, .must 
be understood of those that have departed this 
life, that have body and soul separated each from 
the other ; and so the resurrection, a resurrection 
of the body out of the grave ; as Daniel saith, 
' Many of them that sleep in the dust of the earth 
shall awake. ' Da. .\ii. 2. And again, 'The hour is 
coming, in the which all that are in the graves 
shall hear his voice, and shall come forth,' ha. 

Jn. V. 28, 29. 

Second. [What is meant by the resurrection.] The 
resurrection of the just, then, is the rising of the 
bodies of the just, and the resurrection of the un- 
just, the rising of their bodies, at the last judg- 
ment. This also is the meaning of that saying of 
Paul to Agrippa, ' I stand, ' saith he, ' and am 
judged for the hope of the promise made of God 
unto our fathers,' Ac. xxri. 6. which promise at first 
began to be fulfilled in the resurrection of the body 
of Christ, Ac. xiii. 32, 33. and hath its accomphshment, 
when the dead, small and great, are raised out of 
their graves. Wherefore, though Paul saith in 
the 1 3th of the Acts, it is already fulfilled ; yet 
here he saith, he hopes it shall come. ' Which 
promise,'' saith he, ' our twelve tribes, instantly 
serving (?oc? day and night, hope to come.' [Ac. xxvi 7.] 
As God told Daniel, saying, ' go thy way, till the 
end he: for thou shalt rest and stand in thy lot at 
the end of the days. ' Da. xd. 13. 

Christ is already risen, and therefore so far the 
promise is fulfilled ; but his saints are yet m their 
graves, and therefore that part of the fulfiUmg of 
it is yet to come, as he saith, ' Why should it be 
thought a thing incredible with you, that God should 
raise the dead ? ' Ac. xxvi. 8. 

Again, That it is the resurrection of the dead 
bodies of both saints and siimers that is here inserted, 



it is further evident ; because the apostle saith, it 
is the resurrection, that the very Pharisees tliem- 
selves allowed. I have hope towards God, saith he, 
which themselves also allow ; then what that hope 
is, he in the next words sheweth, namely, that there 
shaM he a reswrection of the dead, <fec. Now we 
, know, that the Pharisees did not allow of a resur- 
rection from a state of nature, to a state of grace, 
which is the same with the new birth ; but did 
confidently allow and teach, that they were the 
children of Abraham, according to the flesh. Yea, 
when any of them began to adhere, or inclme to 
Christ's doctrme in some things, yet the doctrine 
of the new birth, or of being raised from a state 
of nature, to a state of grace, they would very 
much stick at ; though in the meantime, they 
utterly were against the doctrine of the Sadducees, 
which denied the resurrection of the body. Jn- ffi. i— 

9; yiii. 51—56; Ac. xxiii. 6—8. 

Further, the resurrection here spoken of, must 
needs be the resurrection of the body, because it is 
called, ' a resurrection of the dead, both of the just 
and unjust' — that is, of both saints and sinners, 
according to the saying of Christ, 'The hour is 
coming, in the which all that are in the graves 
shall hear his voice, and shall come forth ; they 
that have done good, unto the resm-rection of life ; 
and they that have done evil, unto the resurrection 
of damnation. ' Jn. v. 38, 39. 

Third. [The resurrection spoken of is a thing yet 
to come;] the resurrection here mentioned, is a re- 
surrection to come, not already enjoyed, either by 
saints or sinners — ' There shaU be a resurrection of 
the dead, both of the just and unjust.' Now, I 
say, the resurrection here being yet deferred by the 
just, and counted also the resurrection of the dead, 
both of the just and unjust : it must needs be the 
same resurrection that is spoken of by Job, who 
saith. ' So man lieth down, and riseth not: till the 
heavens be no more, they shall not awake, nor be 
raised out of their sleep.' Jobxiv. 13. 

Having thus, in few words, opened this scripture 
unto you, I shall in the next place, for the further 
satisfaction of those that are yet wavering, and for 
the refreshment of those that are strong and stead- 
fast, lay down before you, several undeniable scrip- 
ture demonstrations of the resu/rrection of the dead, 
both of the just, and unjust. 

First, I shall first begin with, 


Fird, The just must arise, because Christ is 
risen from the dead. Christ is the head of the 
just, and they are the members of his body; and 
because of this union, therefore the just must arise. 
This is the apostle's ovm argument — 'If Christ,' 
saith he, ' be preached that he rose from the dead. 

how say some among you that there is no resurrec- 
tion of the dead ? But if there be no resurrection 
of the dead, then is Christ not risen.' ico.xv. 13,13. 
Now, I say, the reason why the apostle thus argueth 
the resurrection from the dead, by the resurrection 
of Christ, it is, because the saints, of whose re- 
surrection he here chiefly discourseth, are in their 
bodies, as well as in their souls, the members of 
Christ; 'Know ye not,' saith he, 'that your bodies 
are the members of Christ. ' 1 Co. vi. 15. A very 
weighty argument; for if a good man be a member 
of Christ, then he must either be raised out of his 
grave, or else sin and death must have power over 
a member of Christ. I say again, if this body be 
not raised, then also Christ is not a complete 
conqueror over his enemies ; forasmuch as death 
and the grave have still power over his members. 
' The last, enemy that shall be destroyed is death. ' 
1 Co. xv. 36. Now, though Christ in his own person 
hath a complete conquest over death, (fee, yet death 
hath still power over the bodies of all that are in 
their graves : now, I say, Christ being considered 
with relation to his members, then he hath not yet 
a complete conquest over death, neither will he, 
until they every one be brought forth of their 
graves ; for then, and not till then, shall that say- 
ing be every way fulfilled, ' Death is swallowed up 
in victory. ' 1 Co. xv. 53, 54. 

Second, As there must be a resurrection of the 
just, because Christ is their head, and they his 
members : so also, because the body of the saints, 
as well as their sold, is the purchase of Christ's 
blood. ' Ye are bought with a price :' saith Paul; 
'therefore glorify God in your body, and in your 
spirit, which are God's.' iCo. vi 3o. Christ wLU not 
lose the purchase of his blood. death, saitli 
Christ, I win have them; grave, I will make 
thee let them go ; I will ransom them from the 
power of the grave, I wlU redeem them from death. 
I have bought them, and they shall be mine. ' 
death, I wiU be thy plagues ; grave, I wiU be thy 
destruction : ' Ho. xiii. u. I say, though the power 
of the grave be invincible, and death be ' the king 
of terrors,' Jobxriii.u. yet he who hath the keys of 
hell and of death at his girdle, Ue. i. I8. to him be- 
longeth the issues from death. ' He that is our 
God is the God of salvation; and unto God the 
Lord belong the issues from death,' Ps. ixvUi. 20. and 
we, the price of his blood, shall be delivered. 

Third, As the body is the member of Christ, 
and the price of his blood : so it is the temple of 
the Holy Ghost, which is in us. ' What ? know 
ye not that your body is the temple of the Holy 
Ghost which is in you, - - and ye are not your own? ' 
1 Co. vi. 19. The body is no such ridiculous thing in 
the account of Christ as it was in the account of 
the Sadducees. ' The body is not for fornication, 
but for the Lord ; and the Lord for the body,' 



ver.13. and that not only in tliis -world, but that 
which is to come ; wherefore he saith, ' God hath 
both raised up the Lord [Jesus,] aid will also raise 
us up by his own power ' — that is, as he hath 
raised up the body of Christ, so will he raise up 
ours also by Christ. 

Fourth, The bodies of the just must arise again, 
because of that similitude, that must be betwixt 
the body of the Lord Jesus Christ and the bodies 
of the saints. ' When he shall appear, we shall 
be like him.' l Jn. iii. 3. Now we have it abundantly 
manifest in scripture, that the body of the Lord 
Jesus, was raised out of the grave, caught up into 
heaven, and that it ever remaineth in the holiest 

of all, a glorified body. Lu. xxiv. 3— 7, 36 — 13;Jn.xx. 34—28; 
Ac. i. 3—11 ; ii. 31; xvii. 30—32; Mar. xvi. 6, 7, 19; He. vii. 24—36; 
viii.l— 3;x. 12. 

Now, I say, it would be very strange to me if 
Christ should be raised, ascended, and glorified in 
that body; and yet that his people should be with 
him, no otherwise than in their spirits ; especially, 
seeing that he in his resurrection, is said to be 
but ' the first-born from the dead, and the first-fruits 
of them that sleep.' Col. i. 18 ; l Co. xv. 23. For we 
know, that a first-begotten doth imply more sons, 
and that first-fruits do foreshew an after-crop ; 
wherefore we conclude, that ' as in Adam all die, 
even so in Christ shall all he made alive. But 
every man in his own order : Christ the first-fruits ; 
afterward they that are Christ's at his coming.' 

1 Co. XV. 23, 33. 

And hence it is that the scripture saith. He 
' shall change our vile body, that it may be fashioned 
like unto his glorious body.' Plii. Hi. 21. And hence 
it is again, that the day of Christ is said to be the 
day of the manifestation of the sons of God, and of 
the redemption of our body, Eo. viii. 31— 34; for then 
shall the saints of God not only be, but appear as 
their Saviour, being delivered from their graves, as 
he is from his, and glorified in their bodies, as he 
is in his. 

Fifth, There must be a resurrection of the body 
of the saints, because the body, as well as the 
mind, hath been a deep sharer in the afilictions 
that we meet with for the gospel's sake. Yea, the 
body is ofttimes the greater sufferer, in all the 
calamities, that for Christ's sake we here undergo; 
it is the body that feels the stocks, the whip, hunger 
and cold, the fire and rack, and a thousand calami- 
ties; it is the body in which we have the dying 
marks of the Lord Jesus, ' that the life also of 
Jesus might be made manifest in our mortal * flesh. ' 17; 2Co. iv. 11. God is SO just a God, and so 
merciful to his people, that though the boditso of 
his saints should, through the malice of the enemy, 

' Bunyau quotes this from the Genevan or Puritan version ; 
our present translation has ' in our body.' — Ed. 

be never so dishonourably tortuied, killed, and 
sown in the grave : yet he will, as further will be 
shewn anon, raise it again in incorruption, glory, 
and honour : as he saith also in another place, that 
we who have continued with Christ in his tempta- 
tions, that have for his sake underwent the reproach 
and malice of the world, to you, saith Christ, ' I 
appoint a kingdom, as my Father hath appointed 
unto me.' Lu. xxii. 28, 39. If we suffer, we shall also 
reiarn with him: 3Ti. ii. 12. 'and he that hateth his 


life in this world shall keep it unto life eternal.' 
Jn. xii. 25. All this is to be enjoyed, especially at 
the resurrection of the just. But, 

Sixth, There must be a resurrection of the just, 
otherwise, there will be the greatest disappoint- 
ment on all sides that ever was, since man had a 
being on the earth. A disappointment, I say, 
■ 1. Of the wiU of God — ' And this is the Father's 
will which hath sent me, ' saith Christ, ' that of all 
which he hath given me I should lose nothing, [not 
a dust,] but shoidd raise it up again at the last 
day.' Jn. vi. 39. 

2. A disappointment of the power of God; for 
he that hath raised up the Lord Jesus, doth also 
intend to raise us up by his power, even our bodies; 
as Paul saith, ' The body is not for fornication, 
but for the Lord; and the Lord for the body. 
And God hath both raised up the Lord, and will 
also raise up us by his power. ' 1 Co. v-i. 13, 14. 

3. If there should he no resurrection of the just, 
Christ also woidd be wonderfully disappointed of 
the fruits of all his sufferings. As I told you be- 
fore, his people are the price of his blood, and the 
members of his body, and he is now at the right 
hand of God, ' far above all principalities and 
powers, and every name that is named,' expecting 
tin his enemies be made his footstool, He. i. 13. and 
brought imder the foot of the weakest saint; which 
will not be, until the last enemy deaih is destroyed. 
We know that he said, when he went away, that 
he would come again, and fetch all his people to 
himself, even up into heaven, that where he is, 
there we may be also. Jn. xu. 26; xiv. i— 3; xni. 24. But, 
I say, how will he he disappointed, if when he 
comes, the grave and death should prevent and 
hinder him, and with its bars, keep down those, 
whom he hath ransomed with his blood, from the 
power thereof. 

4. If the bodies of the just arise [not] from the 
dead, then they also will be disappointed. 'Tis 
true, the saints departed, have far more fellowship 
and communion with God and the Lord Jesus, than 
we have, or are not yet capable of having, they 
being in paradise, and we in this world ; Lu.xxiii.43. 
but yet, I say for all that, they are, though there, 
very much longing for the day of the Lord's ven- 
geance, which will be the day in which they will, 
and must arise from the dead. This, I say, is the 



time that ttey long for, wlien they cry under the 
altar, ' How long, Lord, holy and true, dost thou 
not judge and avenge our blood on them that dwell 
on the earth ? ' Ke. vi. lo, n. When they died, they 
died in hope to 'obtain a better resurrection,' 
He. xi. 35. and now they are gone, they long till that 
day he come ; till the day come, I say, when the 
dead, even all the enemies of Christ, shall be 
judged ; for then will he give rewards to his ser- 
vants the prophets, and to his saints, and to all 
that fear his name, small and great. He. xi 18. 

5. If the just arise not, great disappointment 
also will be to the saints yet alive in this world; 
for, notwithstanding they have already received the 
first-fruits of the Spirit, yet they wait, not only for 
more of that, but also for the resurrection, redemp- 
tion, and changing of this vile body. ' For our 
conversation is in heaven,' saith Paid, ' from 
whence also we look for the Saviour, the Lord 
Jesus Christ, who shall change our vile body, that 
it may be fashioned like to his glorious body.' 
Ko. Tiii. 20—33 ; PM. iii. 20. 21. But now, I say, if the body 
riseth not, then how can it be made like to the 
glorious body of Christ Jesus: yea, what a sad 
disappointment, infatuation, and delusion, are those 
poor creatures under, that look, and that by scrip- 
ture warrant, for such a thing ? They look for 
good, but behold evU ; they expect to be delivered 
in their whole man from every enemy; but lo, both 
death and the grave, their great enemies, do swallow 
them up for ever. But, beloved, be not deceived. 
' The needy shall not alway be forgotten, the ex- 
pectation of the poor shall not perish for ever. ' 
Ps. ix. 18. Saith Christ, He that seeth the Son, 
and believeth on him that sent him, hath ever- 
lasting life, and I will raise him up at the last day. 

Jn. vi. 40. 

6. If the just arise not out of their graves, tlien 
also is every grace of God in our souls defeated ; 
for though the spirit of devotion can put forth a 
feigned show of holiness with the denial of the 


resurrection, yet every grace of God in the elect 
doth prompt them forward to live as becomes the 
gospel, by pointing at this day; as, (1.) 'Tis this 
that faith looks at, according as it is written, ' I 
believed, and therefore have I spoken; we also 
believe, and therefore speak ; knowing that he 
which raised up the Lord Jesus shall raise up us 
also by Jesus, and shall present us with you.' 
2 Co. iv. 13, 14. (2.) Hope looks at this. 'We,' saith 
Paul, 'which have the first-fruits of the Spirit, 
even we ourselves groan within ourselves, waiting 
for the adoption, to wit, the redemption of our 
Ijody' — that is, we expect this by hope; 'but hope 
that is seen is not hope : for what a man seeth, ' or 
hath in present possession, 'why doth he yet hope 
for? ' Ro. viii. 23, 24. (3.) The grace of self-denial also 
worketh by this doctrine — ' If after the manner of 


men I have fought with beasts at Ephesus, what 
advantageth it me, if the dead rise not? ' iCo.xv. 32. 
As who should say. Wherefore do I deny myself 
of those mercies and privileges that the men of this 
world enjoy ? Why do not I also, as well as they, 
shun persecution for the cross of Christ ? If the 
dead rise not, what shall I be the better for all my 
trouble that here I meet with for the gospel of 
Christ? (4.) Both zeal and patience, with aU other 
the graces of the Spirit of God in our hearts, are 
much, yea, chiefly encouraged, animated, and sup- 
ported by this doctrine ; as James saith, 'Be patient, 
therefore, brethren, unto the coming of the Lord,' 
for then shall the dead be raised. 1 Th. iv. 16, 17. 
' Behold, the husbandman waiteth for the precious 
fruit of the earth, and hath long patience for it, 
until he receive the early and latter rain. Be ye 
also patient; stablish your hearts; for the coming 
of the Lord draweth nigh. ' Ja. v. 7, 8. 

Seventh, The doctrine of the resurrection of tlie 
just, must needs be a certain truth of God, if we 
consider the devilish, and satanical errors and ab- 
surdities that must unavoidably follow the denial 
thereof; as, he that holdeth no resurrection of our 
body, he denieth the resurrection of the body of 
Christ. This is the Spirit's own doctrine — ' For 
if the dead rise not, then is not Christ raised.' 
1 Co. XV. ic. He that denieth the resurrection of the 
members, denieth the resurrection of the head; for 
seeing the resurrection of the saints is proved by 
the resurrection of Christ, he that doth deny the 
resurrection of the saints, must needs deny the 
resurrection of Chi'ist, that proves it. Now this 
error, as it is in itself destructive to all Christian 
religion: so it, like an adder, carrieth within its 
bowels, many other ahke devilish and filthy; as, 

1. He that denieth the resurrection of the saints, 
he concludeth, that to preach deliverance from sin 
and death, it is vain preaching; for how can he be» 
freed of sin, that is swallowed up for ever of death 
and the grave? as he most certainly is, that is 
always contained therein, as Paul saith, ' If Christ 
be not risen,' whose resurrection is the ground of 
ours, ' then is our preaching vain, and your faith 
is also vain,' iCo. xv.14. then we preach fables, and 
you receive them for truth. 

2. This error, casteth the lie in the face of God, 
of Christ, and the Scriptures — 'Yea, and we,' 
saith Paul, ' are found false witnesses of God; be- 
cause we have testified of God that he raised up 
Christ: - if so be that the dead rise not.' 
1 Co. XV. 15. Mark, before he said, Christ in his 
resurrection, doth prove our resurrection; but now 
he saith, that our resurrection will prove the truth 
of his; and indeed both are true; for as by Christ's 
rising, ours is afiirmed; so by ours, his is demon- 
strated. ' 

3. The denial of the resun-ection, it also damneth 


all those that have departed this world in the faith 
of this doctrine. 'If Christ be not raised,' (as if 
he is not, we rise not, then is not only) your faith 
vain, ye are yet in your sins (that are alive,) but 
' then they also which are fallen asleep in Christ 
are perished. ' i Co. xv. 17, I8. 

4. He that denieth the resurrection of the just, 
he concludeth, that the Christian is of all men the 
most miserable. Mark the words: ' If in this life 
only we have hope in Christ, we are of all men 
most miserable.' 1C0.xv.19. First of all, men the 
most miserable, because we let go present enjoy- 
ments for those that will never come, ' if the dead 
rise not. ' Of aU men most miserable, because our 
faith, our liope, our joy, and peace, are all but a 
lie, ' if the dead rise not. ' But you will say, he 
that giveth up himself to God shall have comfort 
in this life. Ah ! but ' if the dead rise not, ' all 
our comfort that now we think we have from God, 
will then be found presumption and madness, be- 
cause we believe, that God hath so loved us, as to 
have us in his day, in body and soul, to heaven : 
which will be nothing so, if the dead rise not. If 
in this life only, we have hope in Christ, we are 
of aU men most miserable. Poor Christian ! thou 
that lookest for the blessed hope of the resurrection 
of the body, at the glorious appearing of the great 
God, and oiir Saviour Jesus Christ, how wUt thou 
be deceived, if the dead rise not ! ' But now is 
Christ risen from the dead, and become the first- 
fruits of them that slept. For since by man came 
death, by man came also the resurrection of the 
dead. ' 1 Co. iv. 20, 21. 

5. But again ; he that denieth the resurrection 
of the dead, he setteth open a flood-gate to all 
manner of impiety; he cutteth the throat of a truly 
holy life, and layeth the reins upon the neck of the 
most outrageous lusts ; for if the dead rise not, let 

•us eat and drink; that is, do anything, though 
never so diabolical and hellish ; ' let us eat and 
drink, for to-morrow we die, ' 1 Co. xv. 33. and there 
is an end of us ; we shall not arise again, to receive 
either evil or good. 

6. To deny this resurrection, nay, if a man do 
but say, it is past either with him or any Christian : 
his so saying tendeth directly to the destruction 
and overthrow of the faith of them that hear him ; 
and is so far from being according to the doctrine 
of God, that it eateth out good and wholesome 
doctrine even as cankers eat the face and flesh of 
a man. How iU-favouredly do they look, that 
have their nose and lips eaten oif with the canker? 
Even so badly doth the doctrine of no resurrection 
of the dead, look in the eyes of God, Christ, saints, 
and scripture. 2Ti. ii. 18. 

7. I conclude then, that to deny the resurrection 
of the bodies of the just, it argueth, 

(1.) Great ignorance of God, ignorant of his 

power to raise, ignorant of his promise to raise, 
ignorant of his faithfulness to raise ; and that both 
to himself. Son, and saints, as I shewed before. 
Therefore saith Paul to those that were thus de- 
luded, ' Awake to righteousness, and sin not ; for 
some have not the knowledge of God. I speak this 
to your shame.' 1 Co, xv. 34. As if he had said. Do 
you profess Christianity ? and do you question the 
resurrection of the body? Do you not know, that 
the resurrection of the body, and glory to follow, 
is the very quintessence of the gospel of Jesus 
Christ ? Are you ignorant of the resurrection of 
the Lord Jesus, and do you question the power and 
faithfulness of God, both to his Son and his saints ; 
because you say, there shall be no resurrection of 
the dead ? You are ignorant of God ; of what he 
can do, of what he wiU do, and of what he wiU by 
doing glorify himself. 

(2.) As it argueth very great ignorance of God's 
power, faithfulness, <fcc., so it argueth gross igno- 
rance of the tenor and current of the scriptures; 
for ' as touching the dead, that they rise : have ye 
not read in the book of Moses (saith Christ) how 
in the bush, God spake unto him, saying, ' I am 
the God of Abraham, and the God of Isaac, and 
the God of Jacob? He is not the God of the dead, 
but the God of the living : ye therefore do greatly 

err. ' Mar. xii. 26, 27. 

To be the God of Abraham, Isaac, and Jacob, it 
is to be understood of his being their God under a 
new covenant consideration ; as he saith, ' I will 
be their God, and they shall be my people. ' Now, 
thus he is not the God of the dead — that is, of 
those that perish, whether they be angels or men. 

He. viii. 10, 11 j Jn. viii. 43; 1 Jn. iii. 8—10; Ho.vL 2; Col. iii. 4; 
Ep. 1.4. 

Now, I say, they that are the children of God, 
as Abraham, Isaac, and Jacob, they are counted 
the living under a threefold consideration — (a.) In 
their Lord and head, and thus all the elect may 
be said to live ; for they are from eternity chosen 
in him, who also is their life, though possibly many 
of them yet unconverted. I say, yet Christ is their 
life, by the eternal purpose of God. (6.) The 
children of the new covenant, do live both in their 
spirits in glory, by open vision, and here by faith 
and the continual communication of grace from 
Christ into their souls. Ga. ii. 20. (c. ) They live also 
with respect to their rising again ; for God ' calleth 
those things which be not as though they were.' 
Ko. iv. 17. To be born, dead, buried, risen, and as- 
cended, are all present with God, he liveth not by 
time, as we do — a thousand years to him are but as 
the day that is past. And again, ' One day is as a 
thousand years.' 2 Pe. iii. 8. Eternity, which is God 
himself, admitteth of no first, second, and third ; all 
things are naked and bare before him, and present 
with him ; He. iv. 13; la. xhi 9. 10. all his live unto hiffli 



There shall he a resurrection of the dead, hoth of 
the just and unjust. So. viii. 89—34. 

A resurrection — of what? Of that which is 
sown, or of that which was never sown? If of 
that which is sown, then it must he either of that 
nature that was sown, or else of the corruption 
that cleaveth to it ; hut it is the nature, and not 
the corruption that cleaveth unto it, that riseth 
again. And verily, the very term ' resurrection ' 
is a forcible argument to prove the dead shall come 
forth of their graves ; for the Holy Ghost hath 
always spoken more properly than to say, ' There 
shall be a resurrection of the dead, both of the just 
and unjust;' when yet neither the good nor the 
bad shall come forth of their graves, but rather 
something else to delude the world withal. 

Having thus in few words, shewed you the truth 
of the resurrection of the dead, I now come. 

Second — To the manner of their rising. 


And First of the just. 

The apostle, when he had in the fifteenth of the 
1st of the Corinthians proved the truth and cer- 
tainty of the resurrection, he descends to the dis- 
covery of the manner of it ; and to the end, he 
might remove those foolish scruples that attend 
the hearts of the ignorant, he begins with one of 
their questions — 'But some ma« will say,' saith 
he, ' How are the dead raised up ? and with what 
body do they come ? ' ver. 35. To which he answereth. 

First, By a sirmlitvde of seed, that is sown in 
the earth. In which similitude, he inserteth three 
things — 

1. That our reviving or rising, must be after 
death — ' That which thou sowest is not quickened 
except it die. ' ver. 36. 

2. That at our rising, we shall not only revive 
and live, but be changed into a far more glorious 
state than when we were sown. ' That which thou 
sowest, thou sowest not that body that shall be, ' he. 
' But God giveth it a body as it hath pleased him, ' 
ver. 38. — that is, he giveth the body more splendour, 
lustre, and beauty at its resurrection. But, 

3. Neither its quickening, not yet its transcend- 
ent splendour, shall hinder it from being the same 
body — as to the nature of it — that was sown in 
the earth ; for as God giveth it a body, for honour 
and splendour as it pleaseth him, so ' to every seed 
his own body. ' ver. 38. 

And, indeed, this similitude by which he here 
reasoneth the manner of the resurrection of the 
just, is very natural, and fitly suiteth each par- 
ticular; for, as to its burial — (1.) The corn of 
wheat is first dead, and after sown and burled In 
the earth ; and so is the body of man. (2.) After 
the corn is thus dead and buried, then it quickeneth 

and revlveth to life : so also shall It be with our 
body; for after it Is laid in the grave and burled, 
it shall then quicken, rise, and revive. 

Again, as to the manner of its change in Its 
rising, this sImUitude also doth fitly suit ; as. 

It is sown a dead corn ; it is raised a Uving 
one. It is sown dry, and without comeliness ; it 
riseth green and beautiful. It is sown a single 
corn ; it riseth a full ear. It is sown in its husk ; 
but in its rising It leaveth that husk behind it. 

Further, though the kernel thus die, be burled, 
and meet with aU this change and alteration in 
these things, yet none of them can cause the nature 
of the kernel to cease — it Is wheat still. Wheat 
was sown and wheat ariseth ; only it was sown 
dead, dry, and barren wheat; and riseth living, 
beautiful, and fruitful wheat. It hath this altera- 
tion, then, that It doth greatly change its resem- 
blance, though yet it hath this power, as still 
to retain its own nature. God giveth it a body 
as It pleaseth him, 'but to every seed his own 

The apostle having thus presented the manner 
of the resurrection of the saints by the nature of seed 
sown and rising again ; he proceedeth, 

Second, for further illustration, to three more 
similitudes — The first Is, to shew us the variety and 
glory of flesh. The second is, to shew us the difiis- 
rence of glory that Is between heavenly bodies, and 
those that are earthy. The third is, to shew u3 
the dlfierence that Is between the glory of the light 
of the sun, from that of the moon ; and also how 
one star dlffereth from another in glory: and then 
concludeth, ' so is the resurrection of the dead. ' 
1 Co. rv. 39—43. As who should say, at the resurrec- 
tion of the bodies, they will be abimdantly more 
altered and changed, than If the flesh of beasts 
and fowls were made as noble as the flesh of men ; 
or the bodies of earth, were made as excellent as 
the heavenly bodies, or as If the glory of the moon 
should be made as bright, and as clear as the glory 
of the sun ; or as If the glory of the least star was 
as glorious, and as shining, as the biggest in the 
firmament of heaven. 

It is a resurrection indeed, a resurrection every 
way. The body ariseth, as to the nature of it, 
the self-same nature ; but as to the manner of It ; 
how far transcendent Is it ! There is a poor, dry, 
wrinkled kernel cast into the ground, and there It 
lieth, and swelleth, breaketh, and, one woidd think, 
perisheth; but behold, it receiveth life, it cliltteth,* 
It putteth forth a blade, and groweth Into a stalk, 
there also appeareth an ear ; it also sweetly blos- 
soms, with a full kernel in the ear : it is the same 
wheat, yet behold how the form and fashion of that 

* From the verb ' to chit,' to sprout — to shoot at the end 
of the grain; provincial and almost obsolete. — Ed. 



which now ariseth, doth differ from that which then 
was sown ; its glory also when 'twas sown, is no 
glory, when compared with that in which it riseth. 
And yet it is the same that riseth that was sown, 
and no other ; though the same after a far more 
glorious manner ; not the same with its husk, but 
without it. Our Iran shall be left behind us when 
we rise again. The comparison also between the 
bodies heavenly and bodies earthly holds forth the 
same — ' The glory of the celestial is one, and the 
glory of the terrestrial is another. ' Now mark it ; 
he doth not speak here of the natures of each of 
these bodies ; but of the transcendent glory of one 
above another. ' The glory of the heavenly is one, 
and the glory of the earthly is another. ' Where- 
fore I say, at our rising, we shall not change our 
wxture,\ but our ghry; we shaU be equal to the 
angels, Lu. xx. S6, not with respect to their nature, 
but glory. The nature also of the moon is one 
thing, and the glory of the moon is another; 
and so one star also differeth from another in 

A beggar hath the same nature as a king, and 
gold in the ore, the same nature with that which 
is best refined ; but the beggar hath not the same 
glory with the king, nor yet the gold in ore, the 
same glory with that which is refined. But our 
state will be far more altered than any of these in 
the days when we, like so many suns in the firma- 
ment of heaven, arise out of the heart and bowels 
of the earth. 

These things thus considered do shew you how 
vainly they argue, that say, our human nature con- 
sisting of body and soul, shall not inherit the king- 
dom of God, and also how far from their purpose, 
that saying of the apostle is, which saith, that 
' flesh and blood shall not inherit the kingdom of 
God.' And now also, because I am fallen upon 
the objection itself, I shall not pass it, but with a 
short dash at it. Wherefore reader, whoever thou 
art, consider that frequently in scripture the words 
'flesh' and 'blood,' as also in the place alleged, 
are not to be understood of that matter which God 
made; which flesh cleaveth to our bones, and blood 
runs in our veins : but is taken for that corruption, 
weakness, mortality, and evil that cleaveth to it ; 
which weakness and corruption, because it pos- 
sesseth all men, and also wholly ruleth where the 
soul is unconverted ; therefore it beareth the name 
of that which is ruled and acted by it — to wit, our 
whole man, consisting of body and soul ; yet, I say, 
is a thing distinct from that flesh and blood which 
is essential to our being, and without which we 
are no men. As, for instance, he that is Christ's, 
saith Paul, ' hath crucified the flesh, with the 
affections and lusts, ' Ga. v. 24. Who is so vain as to 
think that the apostle by these words, should mean 
our material flesh that hangeth en our bones, and 

that is mixed with our natural blood, sinews, an( 
veins ; and not rather of that inward fountain ol 
sin, corruption, and wickedness, which in anothei 
place he calleth ' the old man, ' with his ' deceitfu 
lusts.' Ep. iv. 22. Again, 'The flesh lusteth againsi 
the spirit, and the spirit against the flesh.' Is ii 
our flesh that hangeth on our bones, which lustetli 
against the spirit ? and that also against which the 
spirit lusteth? Certainly, if the spirit lusteth 
against our material flesh, then it is our duty not 
to nourish it at all, because, by nourishing of it 
we nourish that against which the Spirit of God 
fighteth, and warreth. Nay, if the spirit lust 
against the flesh on our bones simply considered 
as flesh ; and if it be our duty to follow the Spirit, 
as it is, then we must needs kill ourselves, or cut 
our flesh from our bones. For whatever the Spirit 
of God lusteth against, it must be destroyed ; yea, 
it is our duty with all speed to destroy it. But 
wilt thou know, vain man, that by flesh here is 
to be understood, not the nature that God hath 
made, but the corrupt apprehension, and wisdom, 
with those inclinations to evil, that lodge within 
us, which in another place are called the ' wisdom 
of the flesh,' yea, in plain terms, ' flesh and blood,' 
where Christ saith, ' Flesh and blood bath not re- 
vealed [this] unto thee, but my Father which is b 
heaven. ' Mat. xri. 17. 

Nay, observe it, all these places, with many 
others, do rather point at a corrupt soul, than a 
corrupt body; for, indeed, sin and all spiritual 
wickedness, they have their seat in the heart and 
soul of a man, and by their using this or that mem- 
ber of the body, so defile the man ; the weaknesses 
of the body, or that attend our material flesh and 
blood, they are weaknesses of another kind, as 
sickness, aches, pains, sores, wounds, defection of 
members, <&c. Wherefore, where you read of 
flesh and blood, as rejected of God; especially, 
when it speaks of the flesh and blood of saints, 
you are not to understand it as meant of the flesh, 
which is their proper human nature, but of that 
weakness which cleaveth to it. 

Paul in another place, reckoneth up the works 
of the flesh, in many things, as in witchcraft, 
hatred, variance, strife, emulation, fornication, and 
many others. But can any imagine, that he there 
should strike at that flesh which hangeth on our 
bones, or rather at that malignity and rebellloa 
that is in the mind of man against the Lord, by 
reason of which the members of the body are used 
this way, and also sometimes that, to accomplish 
its most filthy and abusive deeds. Ga. v. 17—21. ' Thej 
were - - enemies in [their] mind by wicked works,' 

Col. i. 21. 

Thus you see that ' flesh and blood' is not to he 
taken always for the flesh that is upon our hands, 
and feet, and other parts of our body; but for that 



Bin, wealuiess, and infirmity, that cleaveth to our 
whole man. 

Further then, touchiug our real substantial flesh, 
it may be either considered as God's creature 
purely, or as corrupted with sin and infirmity. 
Now if you consider it as corrupted, so it shall not 
inherit the kingdom of God : but yet consider it as 
God's creature, and so all that God hath converted 
to himself, through Jesus Christ, shall, even with 
that body when changftd, inherit the kingdom of 
God. The woman whose clothes are foul, can yet 
distinguish between the dirt and the cloth on which 
it hangeth ; and so deals God with us. 'Tis true, 
there is not one saint, but while he liveth here, his 
body is arrayed and infected with many corrupt 
and filthy things, as touching bodily weaknesses ; 
yea, and also with many sinful infirmities, by rea- 
son of that body of sin and death that yet remains 
in us : but yet God, I say, distinguisheth between 
our weaknesses, and his workmanship, and can 
tell how to save the whole man of his people, while 
he is destroying the corruption and weakness that 
cleaveth to them. 

And now to return to the place objected — 'Flesh 
and blood shall not inherit the kingdom of God. ' 
It cannot be truly understood, that that flesh which 
is man's nature shall not enter the kingdom ; for 
then, as I said before, Christ must lose his mem- 
bers, the purchase of his blood, the vessels and 
temples of his Spirit ; for all this is our body. 
Again, then Christ also, in that his body, which 
is also our flesh and blood, is not in glory, con- 
trary to the whole current of the New Testament. 
He. ii. 14, 15. vii. 24, 23. viii. 3, 4. a. 10—12. Re. i. 18. ii. 8. 

Yea, it woxdd be nonsense to say, there should 
be a resurrection, and that our vUe body shall be 
changed, ' and made like to the glorious body of 
the Son of God;' if this body do not at all rise 
again, but some other thing, which is not in us, 
and our nature. But to be short ; the apostle 
here, when he saith, ' Flesh and blood cannot in- 
herit,' &c., speaks properly of that mortality and 
weakness, that now attends our whole man, and 
not of our real substantial body itself. For after 
he had said, ' Flesh and blood cannot inherit the 
kingdom of God,' he adds, 'neither doth corrup- 
tion inherit incorruption, ' which two sayings are 
answerable to what he presently adds, saying, 
' Behold, I shew you a mystery ; we shall not all 
sleep, but we shall all be changed, in a moment, in 
the twinkling of an eye, at the last trump: for the 
trumpet shall sound, and the dead ' — mark, ' the 
dead shall be raised incorruptible ' — that is, the 
dead shall be so raised as that in their rising, in- 
corruption shall possess them instead of corruption, 
and immortality instead of that mortality that des- 
cended to the grave with them, — ' for this corrup- 
tible ' — mark, tliis corruptible — ' must put on in- 

corruption, and this mortal must put on immor- 
tality.' Mark, I say, it is this corruptible, and 
this mortal, that must bo raised, though not cor- 
ruptible and mortal, as it was buried ; but immor- 
tal and incorruptible; it shall leave its grave- 
clothes of corruption and mortality behind it. 

1 Co. xv. 60—53. 

Third. The manner of which their rising, the 
apostle doth more distinctly branch out a little 
above in four particulars, which particulars aro 
these that follow — 1. It is sown in corruption; 
it is raised in incorruption. 2. It is sown in 
dishonour, it is raised in glory. 3. It is sown 
in weakness, ii is raised in power. 4. It is so^vn 
a natural body, it is raised a spiritual body. 

1 Co. XV. 

1. It is raised in incorruption. We are brought 
into this world by sin and corruption ; corraption 
is our father, and in sin did our mother conceive 
us. Job xvii. 14. Ps. li. 5. And hence it is that we have 
our life, not only like a span, shadow, or post, for 
shortness, but also, that it is attended with so much 
vanity and vexation of spirit. But now being raised 
from the dead incorruptible, which is also called a 
begetting and birth, these things that now in our 
hfe annoy us, and at last take away our life, are 
effectually destroyed; and therefore we live for 
ever, as saith the Spirit — ' And there shall be no 
more death, neither sorrow, nor crying, neither 
shall there be any more pain : for the former 
things,' that is, all our corruptibleness, 'are passed 
away. ' Ke. xA 4. 

There shall be in our resurrection no corruption, 
either of body or of soul ; no weakness, nor sick- 
ness, nor anything tending that way ; as he saith. 
He will present us ' to himself a glorious church, 
not having spot, or wrinkle, or any such thing.' 
Ep. v. 27. Therefore, when he saith it is raised in 
incorruption, it is as if he had said. It is impossi- 
ble that they should ever sin more, be sick more, 
sorrow more, or die more. ' They which shall be 
counted worthy to obtain that world, and the re- 
surrection from the dead, neither marry, nor are 
given in marriage;' though 'twas thus with them 
in this world ; ' neither can they die any more, for 
they are equal unto the angels ; and are the chil- 
dren of God, being the children of the resurrection.' 

Lu. XX. 35, 36. 

2. It 'is raised in glory. The dishonour that 
doth attend the saint at his departing this world, 
it is very great — ' he is sown in dishonour ; ' he is 
so loathsome at his death, that his dearest friends 
are weary of him, stop their noses at him, see no 
beauty in him, nor set any price upon him, (I speak 
nothing here how some of them are hanged, starved, 
banished, and so die, torn to pieces, and not suf- 
fered to be put into graves,) but it is raised in 
glory. Glory is the sweetness, comeliness, purity, 



and perfection of a tiling. The light is the glory 
of the sun, strength is the glory of youth, and 
grey hairs are the glory of old age — that is, it is 
the excellency of these things, and that which 
makes them shine, i Co. w. 40, 41. Pr. xx. 29. 

Therefore, to arise in glory, it is first to arise 
in all the beauty, and utmost completeness that is 
possible to possess a human creature ; I say, in 
all its features and members, inconceivably beau- 
tiful. Sin and corruption have made mad work in 
our bodies as well as in our souls. 'Tis sin com- 
monly that is the cause of aU that deformity and 
ill-favouredness that now cleaveth to us, and that 
also rendereth us so dishonourable at our death ; 
but now at our rising, we being raised incorrupti- 
ble, we shall appear in such perfections, and that 
of all sorts, belonging to the body, that all the 
beauty and comehness, sweetness and amiableness, 
that hath at any time been in this world, it shall 
be swallowed up a thousand times told with this 
glory. The Psalmist saith of Christ that ' he was 
fairer than the children of men, ' Ps. xlv. 2. and that, 
as I believe, in his outward man, as well as in his 
inward part. He was the exactest, purest, com- 
pletest, and beautifulest creature that ever God 
made, till his visage was so marred hy his persecu- 
tions ; for in all things he had and shall have the 
pre-eminence, is. hi. u. Coi. i. 18. Why, our bodies 
at our resurrection will not only be as free from 
sin, as his was before he died, but also as free 
from all other infirmities as he was after he was 
raised again. In a word, if incorruptibleness can 
put a beauty upon our bodies when they arise, we 
shall have it. There shall be no lame legs, nor 
crump shoulders, no bleared eyes, nor yet wrinkled 
faces — He ' shall change our vile body, that it 
may be fashioned like unto his glorious body.' Phi. 

iii. 21. 

Again, all the glory that a glorified soul can 
help this body to, it at this day shall enjoy. That 
soul that hath been these hundreds or thousands 
of years in the heavens, soaking in the bosom of 
Christ, it shall in a moment come spangling into 
the body again, and inhabit every member and vein 
of the body, as it did before its departure. That 
Spirit of God also that took its leave of the body 
when it went to the grave, shall now in all perfec- 
tion dwell in this body again ; I tell you, the body 
at this day will shine brighter than the face of 
Moses or Stephen, even as bright as the sun, the 
stars, and angels. ' When Christ who is our life, 
shall appear, then shall ye also appear with him 

in glory. ' Ex. .xxxiv. 29, 35. Ac. vL 15. Da. xu. 3. Mat. xiii. 43. 
Lu. XX. 36. Col. iii. 3, 4. 

3. It is raised in power. While we are here, 
we are attended with so many weaknesses and in- 
firmities, that in time the least sin or sickness is 
too hard for us, and taketh away both our strength. 

our beauty, our days, our breath, and life, and all. 
Job xxx\iii. 17. But behold, we are raised in power, 
in that power that all these things are as far below 
us as a grasshopper is below a giant ; at the first 
appearance of us the world will tremble. 

Behold, the gates of death and the bars of the 
grave are now carried away on our shoulders, as 
Samson carried away the gates of the city. Ju. xvi. 
3. Death quaketh, and destruction falleth down 
dead at our feet: What, then, can stand before 
us ? We shall then carry that grace, majesty, 
terror, and commanding power in our souls that our 
countenances shaR be like lightning.* 
16 mth Mat. xiviii. 2, 3. ' For this corruptible must put 
on incorruption, and this mortal muM put on im- 
mortality. So when this corruptible shall have 
put on incorruption, and this mortal shall have put 
on immortality, then shall be brought to pass the 
saying that is written. Death is swallowed up in 
victory. ' l Co. xv. 53, 54. 

4. It is raised a spiritual body. This is the last 
particular, and is indeed the reason of the other 
three ; it is an incorruptible body, because it is a 
spiritual one ; it is a glorious body, because it is a 
spiritual one ; it doth rise in power, because it is a 
spiritual body. When the body is buried, or sowu 
in the earth, it is a body corruptible, dishonourable, 
weak, and natural ; but when it ariseth, it doth 
rise incorruptible, glorious, powerful, and spiritual; 
so that so far as incorruption is above corruption, 
glory above dishonour, power above weakness, 
and spiritual above natural ; so great an alteration 
will there be in our body, when raised again. Aud 
yet it is this body and not another ; this in nature, 
though changed into a far more glorious state, a 
thousand times further than if a fhoggard was 
changed to be an emperor. Mark, ' it is sown a 
natural body;' a very fit word; for though there 
dwell never so much of the Spirit and grace of 
God in it while it liveth, yet so soon as the soul is 
separate from it, so soon also doth the Spirit of 
God separate from it, and so will continue while 
the day of its rising be come. Therefore, it is laid 
into the earth a mere lump of man's nature — ' It 
is sown a natural body;' but now at the day when 
' the heavens be no more,' as Job saith, xiv.i2. then 

* These ideas are as new as they are striking and splendid, 
Our vile bodies, when raised from the dust, shall he sfirilud 
— like that of Christ — with him in glory; 'bright as the sun 
and stars and angels.' How amazingly superior is our preach- 
ing mechanic, to all the fathers (so called) and dignitaries of 
state churches that ever wrote upon this subject. Banyan 
proves his apostolic descent in the right line; he breathes the 
spirit — the holy fire of the inspired writers. — En. 

t I have continued this word as Bunyan spelt it, but Ic 
probably meant hog-herd, a keeper or driver of swine, one of 
the dii-tiest and lowest employments. 

' No boorish hog-herd fed his rooting swine.' 

Browne's Pastorals. — Ed, 


the trump shall sound, even the trump of God, and, 
in a moment, the dead shall be raised incorruptible, 
glorious, and spiritual, i Co. xv. 62. i Tii. iv. le, 17. So 
that I say, the body when it ariseth, will be so 
swallowed up of life and immortality, that it will 
be, as if it had lost its own human nature ; though, 
in truth, the same substantial real nature is every 
whit there still. 'Tis the same it that riseth, that 
was sown ; ' /i is sown,' 'it is raised ;' ' it is sown,' 
' it is raised,' saith the apostle. You know, that 
things which are candied, by the art of the apo- 
thecary, they are so swallowed up with the sweetness 
and virtue of that in which they are candied, that 
they are now, as though they had no other nature, 
than that in which they are boiled : when yet, in 
truth, the thing candied doth still retain its own 
proper nature and essence; though by virtue of its 
being candied, it loseth its former sourness, bitter- 
ness, stinting, smell, or the like. Just thus, at 
the last day, it will be with our bodies : we shall 
be so candied, by being swallowed up of life, as 
before is shewed, that we shall be, as if we were 
all spirit, when in truth, it is but this body that is 
swallowed up of life. And it must needs be, that 
our nature still remain, otherwise it cannot be MS 
that shall be in heaven, but something besides us. 
Let us lose our proper himian nature, and we lose 
absolutely our being, and so are annihilated into 
nothing. Wherefore it, the same it, that is sown 
a natural body, it shall rise a spiritual body. 

But again, as I said, concerning things that are 
candied ; our body, when thus risen, it shall lose 
all that sourness and stink, that now, by reason of 
sin and infirmity, cleaveth to it: neither shall its 
lumpishness, or imwieldiness, be any impediment 
to its acting after the manner of angels. Christ 
hath shewed us, what our body at our resurrection 
shall be, by shewing of us, in his word, what his 
body was, at and after, his resurrection. We 
read, that his body, after he was risen from the 
dead, though it yet retained the very same flesh 
and bones that did hang upon the cross, yet how 
angelical was it at all times, upon all occasions! He 
could come in to his disciples with that very body, 
when the doors were shut upon them : He could, 
at pleasure, to their amazement, appear in the 
twinkling of an eye, in the midst of them: he could 
be visible and invisible as he pleased, when he sat 
at meat with them: in a word, he could pass and 
repass, ascend and descend in that body, with far 
more pleasure and ease, than the bird by the art 

of her wing. Lu. xxiv. 31, 33, 36—42, 50, 51. Jn. xx. 19, 24—36. 
Ac, i. 1—12. Mar. xvi. 19. Ep. vr. 7—10, 

Now, I say, as we have in this world borne the 
image of our first father ; so, at that day, we shall 
have the image of Jesus Christ, and be as he is — 
' As is the earthy, such are they also that are 
earthy : and as is the heavenly, such are they also 

that are heavenly. And as wo have borne the 
image of the earthy, we shall also, (at our resur- 
rection,) bear the image of the heavenly.' iCo.xv. 
48, 49. It is so in part now, but shall so be in per- 
fection then. 

To mount up to heaven, and to descend again 
at pleasure, shall, witli us, in that day, be ordi- 
nary. If there were ten thousand bars of iron, or 
walls of brass, to separate between us, and our 
pleasure and desire, at that day, they should as 
easily be pierced by us, as is the cobweb, or air 
by the beams of the sun : And the reason is, be- 
cause to the Sph'it, wherewith we shall be incon- 
ceivably filled at that day, nothing is impossible ; 
Mat. xvii. 20. and the working of it at that day, shall 
be in that nature and measure as to swallow up all 
impossibilities. Ho ' shall change our vile body, 
that it may be fashioned like imto his glorious 
body,' — now mark, 'according to the working 
whereby he is able even to subdue all things unto 
himself.' Plu. ffi. 21. As who should say, I know 
that there are many things, that in this world hin- 
der us from having our bodies like the body of 
Christ; but when God shall raise us from the 
dead, because he will then have our body like the 
body of his Son ; He will stretch forth such a 
power to work upon, and in our body, that he will 
remove all impossibilities and hindrances. 

Nay, further, we do not only see what operation 
the Spirit will have in our body, by the carriage 
of Christ, after his resurrection ; but even by many 
a saint before their death. The Spirit used to 
catch Elijah away, no man could tell whither. It 
carried Ezekiel hither and thither : It carried 
Christ from the top of the pinnacle of the temple 
into Gahlee ; through it he walked on the sea; the 
Spirit caught away Philip from the eunuch, and 
carried him as far as Azotus. i Ki. xvUi. u, 12. 3 Ki. ii. 

11. Eze. iii. 14. Lu. iv. 14. Mat. xiv. 25. Ac. viii. 39, 40. 

Thus the great God hath given us a taste of the 
power and glory that is in himself, and how easily 
it wiU help us, by its possessing* of us at the re- 
surrection, to act and do hke angels ; as Christ 
saith, They that shall be counted worthy of that 
world, and of the resurrection from the dead, they 
shall not die, but be equal to the angels. Ln. xxL 36. 

Further, as the body by being thus spiritualized, 
shall be as I have said ; so again it must needs 
be, that hereby all the service of the body, and 
faculties of the soul, must be infinitely enlarged 
also. Now 'we shall see him as he is,' and now 
we shall know even as we are known, i Jn. iii- 2- i Co. 

xiii. 12. 

Mrst, Now we shall see him ; to wit, Christ in 

* 'Its possessing of iis,' or to give us possession. 'This 
possesses us of the most valuable blessing of human life, friend- 
ship.' Gov. of Tontjue. — Eu. 


his glory ; not by revelation only, as we do now, 
but thenyace to face; and lie will have us with him 
to this very end. Jn. mi. 24 Though John was in 
the Spirit when he had the vision of Christ, yet it 
made him fall at his feet as dead ; Re. i. 17. and 
also turned Daniel's beauty into corruption. Da.x.8. 
It was so glorious, and so overweighing a glory, 
that he appeared in ; but we shall, at the day of 
our resurrection, be so furnished, that we shall 
with the eagle, be able to look upon the sun in his 
strength : we shall then, I say, ' see Him as he 
is,' who now is in the light, that no eye hath seen, 
nor any man can see till that day. 1 Ti. ri. le. 

Now we shall see into all things; there shall not 
be anything hid from us ; there shall not be a 
saint, a prophet, or saved soul, small or great, 
but we shall then perfectly know them. Also, all 
the works of creation, election, and redemption, 
and shall see and know as thoroughly, all the 
things of heaven, and earth, and hell, even as 
perfectly, as now we know our A, B, C. For the 
Spirit, with which we shall in every cranny of soul 
and body be filled, I say, ' searoheth all things, 
yea, the deep things of God. ' 1 Co. ii. 10. We see 
what strange things have been known by the pro- 
phets and saints of God, and that when they knew 
but ' in part. ' 

Abraham could, by it, tell to a day, how long 
his seed should be under persecution in Egypt ; 
Oe. iy.i3. Elisha, by it, could teU what was done in 
the king of Assyria's bed-chamber; 2 Ki. ri. la. Ahi- 
jah could know by this, Jeroboam's wife, so soon, 
yea before her feet entered within his door, though 
he saw her not. 1 Ki. xiv. 1— G. 

The prophet of Judah could tell by this, what God 
would do to Bethel, for the idolatry there committed; 
and could also point out the man by name that 
should do the execution, long before he was born 
lKi.xiii.2. What shall I say, Enoch by it could tell 
what should be done at the end of the world. Judel-i, 
15. How did the prophets, to a circumstance, pro- 
phesy of Christ's birth, his death, his burial, of 
their giving him gall and vinegar, of their parting 
his raiment, and piercing his hands and feet ! is. liii. 
Of his riding on an ass also ; all this they saw, 
when they spake of him. Jn. xii. 41. Peter also, 
though half asleep, could at the very first word, 
call Moses and Ellas by their names, when they 
appeared to Christ in the holy mount. Lu. Lt. 33. 
He is very ignorant of the operation of the Spirit 
of God, that scrupleth these things. But now, I 
say, if these things have been done, seen, and 
known, by spiritual men, while their knowledge 
hath been but in part, how shall we know, see, 
and discern, when that which is perfect is come ? 
Which wUl be at the resurrection ; ' It is raised a 
spiritual body.' 

Thus, in few words, have I shewed you the 

truth of the resurrection of the just, and also tlio 
manner of their rising. Had I judged it con- 
venient, I might have much enlarged on each par- 
ticular, and have added many more ; for the doc- 
trine of the resurrection, however questioned by 
heretics, and erroneous persons ; yet is such a 
truth, that almost all the holy scriptures of God 
point at, and centre in it. 

God hath, from the beginning of the world, 
shewed to us, that our body must be with him, as 
well as our soul, in the kingdom of heaven. I 
say, he hath shewed us, how he will deal with 
those that are alive at Christ's coming, by his 
translating of Enoch, Ge. y. a. and by taking him 
body and soul to himself; He.xi. 5. As also, by his 
catching of Elias up body and soul into heaven, 
in a fiery chariot, 2 Ki. ii. 11. and, 

Secondly/, He hath often put us in remembrance 
of the rising of those that are dead, at that day, as, 
(1.) By the faith he gave Abraham, concerning the 
offering of his son : for when he offered him, he 
accounted ' that God was able to raise him up, even 
from the dead ; from whence also he received him in 
a figure. ' He. xi. 19. In a figure of the resurrection 
of Christ, for Abraham's justification; and of Abra- 
ham's resurrection by Christ at the last day, for his 
glorification. (2.) By the faith he gave Joseph con- 
cerning his bones; which charge, the godlyinEgypt, 
did diligently observe, and to that end, did keep 
them four hundred years ; and at length, carried 
them, I say, from Egypt to Canaan, which was a 
type of our being carried in our body, from thia 
world to heaven. He. xi. 23. 

Besides, how oft did God give power to his pro- 
phets, servants, and Christ Jesus, to raise some 
that were now dead, and some that had been long 
so ; and all, no doubt, to put the present genera- 
tions, as also the generations yet unborn, in mind 
of the resurrection of the dead. To this end, I 
say, how was the Shunammite's son raised from the 
dead ? 2 Ki. iv. The man also at the touching of the 
bones of Elisha? 2 Ki, xiii. 20, 21. together with the body 
of Lazarus, with Jairus's daughtei-, and Tabitha, and 
many others, who, after their souls were departed 
from them, Lazarus lying in his grave four days, 
were aU raised to life again, and lived with that 
very body out of which the soul, at their death, 
had departed. Lu. viii. 63—56. Jn. xi. 43, 44. Ac. ix. 40, 41. 

But above all, that notable place in Matthew, at 
the resurrection of the Lord Jesus, gives us a nota- 
ble fore-word of the resurrection of the just. Saith 
the text, ' And the graves were opened ; and many 
bodies of the saints >vhioh slept arose, and came 
out of the graves after his resurrection, and went 
into the holy city, and appeared unto many. M* 

xxvii. 62, 63. 

When the author to the Hebrews had given us a 
catalogue of the worthies of the Old Testament, he 



saitli at last, 'These all died in faitli.' In tlie I lowed up of incorruption, immortality, and gloiy; 

faith of what? That they should lie and rot iu 
their graves eternally? No, verily; this is the 
faith of Ranters, not of Christians. They all died 
in faith, that they should rise again ; and there- 
fore counted this world not worth the living in, 
upon unworthy terms, that after death ' they might 
obtain a better resurrection.' He. xi. 13, 35. 

It is also worth the considering, that of Paul to 
the Philippians, where he saith that he was confi- 
dent that that God that had begun a good work in 
them would ' perform it until the day of Jesus 
Christ.' Phi. i.e. Which day of Christ, was not the 
day of their conversion, for that was passed with 
them already, they were now the children of God ; 
but this day of Christ, it is the same which in other 
places is called the day when he shall come with 
the sound of the last trump to raise the dead. 
For you must know, that the work of salvation is 
not at an end with them that are now in heaven ; 
no, nor ever will, until (as I shewed you before) 
their bodies be raised again. God, as I have told 
you, hath made our bodies the members of Christ, 
and God doth not count us thoroughly saved, un- 
til otir bodies be as well redeemed aud ransomed 
out of the grave and death, as our souls from the 
curse of the law, and dominion of sin. 

Though God's saints have felt the power of much 
of his grace, and have had many a sweet word ful- 
fiOed on them; yet one word will be unfulfilled on 
their particular person, so long as the grave can 
shut her mouth upon them : but, as I said before, 
when the gates of death do open before them, and 
the bars of the grave do fall asunder ; then shall 
be brought to pass that saying that is written, 
' Death is swallowed up of victory;' and then will 
they hear that most pleasant voice, ' Awake and 
sing, yethat dwell in dust: for thy dew is as the 
dew of herbs, and the earth shaU cast out the dead. ' 
Is. xxvi. 19. Thus much touching the truth of the 
resurrection of the just, with the manner of their 

Now you must know, that the time of the rising 
of these just, will be at the coming of the Lord: 
for when they arise, nay, just before they are 
raised, the Lord Jesus Christ will appear in the 
clouds in flaming fire, with aU his mighty angels ; 
the effect of which appearing will be the rising of 
the dead, <tc. ' For the Lord himself shall descend 
from heaven with a shout,' saith Paul, 'and with 
the voice of the archangel, and with the trump of 
God, and the dead shall rise.' 2 Tii. i. 8. 1 Th. iv, le. 

1 Co. XV. 52. 

Now at the time of the Lord's coming, there will 
be fomid in the world alive both saints and sinners. 
As for the saints that then shall be found alive, 
they shall, so soon as all the saints are raised out 
of their graves, not die, but be changed, and swal- 


and have the soul- spiritual translation, as the 
raised saints shall have ; as he saith, ' We shall 
not all [die, or] sleep, but we shall all be changed, 
in a moment, in the twinkling of an eye, - for 
the trumpet shall sound, and the dead shall be 
raised incorruptible, and we shall be changed.' 
1 Co. XT. 51, 52. And again, 'For the Lord himself 
shall descend from heaven with a shout, with the 
voice of the archangel, and with the trump of God : 
and the dead iu Christ shall rise first : then we 
which are alive and remain shall be caught up to- 
gether with them in the clouds, to meet the Lord 
in the air: and so shall we ever be with the Lord.' 
1 I'll. iv. ic, 17. As he saith also in another place, he 
'shall judge the quick and the dead at his appear- 
ing and his kingdom.' 2Ti. iv. 1. 

Now when tlie saints that sleep shall be raised 
thus incorruptible, powerful, glorious, and spiritual; 
and also those that then shall be found alive, made 
like them : then forthwith, before the unjust are 
raised, the saints shall appear before the judgment- 
seat of the Lord Jesus Christ, there to give an 
account to their Lord the Judge, of all things they 
have done ; and to receive a reward for their good 
according to their labour. 

They shall rise, I say, before the wicked, they 
being themselves the proper children of the resurrec- 
tion; that is. Those that must have all the glory 
of it, both as to pre-eminency and sweetness ; and 
therefore they are said, when they rise, to rise from 
tlie dead; that is, in their rising, they leave 
the reprobate world behind them. Lu. xx. 35, 36. Ac. iii. 
15 i iv. 10; xiii. 30. Jn. xii. 1, 9, 17. And it must be so, be- 
cause also the saints will have done their account, 
and be set upon the throne with Christ, as kings 
and princes with him, to judge the world, when 
the wicked world are raised. The saints shall 
judge the world ; they shall judge angels ; yea, 
they shall sit upon the thrones of judgment to do 
it. I Co.vL 3,3. Ps. cxxii. 5. But to pass that, [we come 
Third, to the examination the just must under- 
0-0, and the account they must give to the Lord the 
Judge; or,] 


Now when the saints are raised, as ye have 
heard, they must give an account of all things, in 
general, that they have done while they were in 
the world ; of aU things, I say, whether they be 
good or bad. 

FiBST, Of all their bad; but mark, not under 
the consideration of vagabonds, slaves and sinners, 
but as sons, stewards, and servants of the Lord 
Jesus. That this shall be, it is evident from divers 
places of the holy Scriptures : 

First, Paul saith, 'We shaU all stand before the 
judgment-seat of Christ,'— we saints— ' For it is 


written, As I live, saith the Lord, every knee shall 
bowto me, and every tongue shallconfess to God. So 
then every one of us shall give account of himself 
to God. ' Ko. xiv. 10—13. Again, ' Wherefore we labour, 
that, whether present or absent, we may he ac- 
cepted of him. For we must all appear before the 
judgment-seat of Christ; that everyone [of us] 
may receive the things done in his body, according 
to what he hath done, whether U be good or bad. ' 

2 Co. V. 9, 10. 

It is true, God loveth his people, but yet he 
loveth not their sins, nor anything they do, though 
with the greatest zeal for him, if he be contrary 
to his word; wherefore as truly as God wiU give 
a reward to his saints and children for all that 
they have indeed well done ; so truly will he at 
this day distinguish their good and bad : and when 
both are manifest by the righteous judgment of 
Christ ; he will burn up their bad, with all their 
labour, travel, and pains in it for ever. He can 
tell how to save his people, and yet take vengeance 
on their inventions. Ps. xcix. 8. 

That is an observable place, in the first epistle 
of Paid to the Corinthians, and the third chapter, 
' If any man build,' saith he, 'upon this founda- 
tion (Christ) gold, silver, precious stones, wood, 
hay, stubble ; every man's work shall be made 
manifest: for the day shall declare it, because it 
shall be revealed by fire ; and the fire shall try 
every man's work of what sort it is. If any 
man's work abide which he hath built thereupon, 
he shaU receive a reward. If any man's work 
shall be burned, he shall suffer loss ; but he him- 
self shall be saved ; yet so as by fire. ' 1 Co. iii. 13 
—15. Now observe, 

1. As I said before, the foundcdion is Christ, 
ver. 11. 

2. The gold, silver, and precious stones that 
here are said to be built upon him, are aU the act- 
ings in faith and love, according to the word, that 
the saints are found doing for his sake in the world. 
1 Pe. i.7; Ke. iii. 18. 

3. To build on him wood, hay, and stubble, it 
is to build, together with what is right in itself, 
human inventions and carnal ordinances, fathering 
them still on God and his allowance. 

4. The fire that here you read of, it is the pure 
word and law of God. Je. xxiU. 39. Jn. xii. 4S. 

5. The day that here you read of, it is the day 
of Christ's coming to judgment, to reveal the hid- 
den things of darkness, and to make manifest the 
counsels of the heart. 1 Co. iv. 6. 

6. At this day, the gold, silver, precious stones, 
wood, hay, and stubble, and that of every man, 
shall be tried by this fire, that it may be manifest 
of what sort it is ; the wind, the rain, and floods, 
heat now as vehemently against the house upon 
the rock, as against that on the sand. lu. vi. i%, lo. 

Observe again, 

(1.) That the apostle speaks here of the saved, 

not of the reprobate — ' He himself shall be saved.' 

(2.) That this saved man may have wood, hay, 

and stubble ; that is, things that will not abide 

the trial. 

(3.) That neither this man's goodness, nor yet 
God's love to him, shall hinder all his wood, hay, 
or stubble from coming on the stage, 'Everyman's 
work shall be manifest: the fire shall try every 
man's work, of what sort it is. ' 

(4.) Thus, a good man shall see all his wood; 
hay, and stubble burnt up in the trial before Ms 

(5.) That good man then shall suffer loss, or, 
the loss of all things that are not then according 
to the word of God — 'If any man's works shall be 
burnt,' or any of them, 'he shall sufifer loss; but 
he himself shall be saved ; yet so as by fire' — that 
is, yet so as that aU that ever he hath done, shall 
be tried, and squared by the word of God. 

From all which, it must be unavoidably con- 
cluded, that the whole body of the elect must count 
with their Lord for all things they have done, 
whether good or bad, and that he will destroy all 
their bad, with the purity of his word, yea, and 
all their pains, travel, and labour that they have spent' 
about it. I am persuaded that there are now many 
things done by the best of saints, that then they" 
will gladly disown and be ashamed of; yea, which 
they have and do still do with great devotion. 
Alas, what gross things do some of the saints in 
their devotion father upon God, and do reckon him 
the author thereof; and that he also prompts them 
forward to the doing thereof, and doth give them 
his presence in the performance of them! Yea, 
and as they father many superstitions and scrip- 
tureless things upon him ; so they die in the same 
opinion, and never come in this world, to the sight 
of their evil and ignorance herein.* But now the 
judgment-day is the principal time wherein every- 
thing shall be set in its proper place ; that which 
is of God in its place, and that which is not, shall 
now be discovered, and made manifest. In many 
things now we offend all ; and then we shall see 
the many offences we have committed, and shall 
ourselves judge them as they are. The Christian, 
is in this world, so candid a creature, that take 
him when he is not under some great temptation, 

* This is an awful state of delusion, to imagine that God is 
the author of (/ross things, such as worshipping a wafer, oi 
applying to a priest to forgive sins; and that a holy God 
prompts them to the doing thereof, and sanctions them by his 
presence !1 'Every man is tempted, when he is drawn awiijf 
of his own lust, and enticed,' James i. 14. Christian, take care 
that you receive not any doctrine, nor conform to any practice 

I in religion, without prayerful investigation, and a 'thus saith 

1 the Lord' for its sanction. — En. 



and he will ingeniously confess to bis God, before 
all men, bow be batb sinned and transgressed 
against bis Father ; and will fall down at the feet 
of God, and cry, IMu art righteous, for I have 
sinned; and thou art gracious, that, notwithstand- 
ing my sin, thou shouldest save me. Now, I say, 
if the Christian is so simple and plain-hearted with 
God, in the days of bis imperfection, when he is 
accompanied with many infirmities and tempta- 
tions ; how freely will be confess and acknowledge 
his miscarriages, when he comes before bis Lord 
and Saviour; absolutely stript of all temptation 
and imperfection. 'As I live, saitb the Lord, 
every knee shall bow to me, and every tongue 
shall confess to God.' Every 
knee shall bow, and reverence God the Creator, 
and Christ the Redeemer of the world ; and every 
tongue shall confess, that his will alone ought by 
them to have been obeyed in all things ; and shall 
confess also, and that most naturally and freely 
— I mean, the saints shall — in how many things 
they were deceived, mistaken, deluded, and drawn 
aside in their intended devotion and honour to 

[SecondJ] But yet take notice, that in this day, 
when the saints are thus counting for their evil 
before their Saviour and Judge ; they shall not then, 
as now, at the remembrance and confession of 
sin, be filled with that guUt, confusion, and shame 
that now through the weakness of faith attendeth 
their souls ; neither shall they in the least be 
grieved or offended, that God bath before the 
angels and the rest of their holy brethren, laid 
open to a tittle their infirmities, from the least and 
first, to the biggest and last. For, 

1. The God to whom they confess all, they w^ill 
now more perfectly than ever see be doth love 
them, and free them from all, even when and 
before they confess and acknowledge them to him ; 
and tbey shall, I say, have their soul so full of the 
ravishing raptures of the life and glory that now 
they are in, that they shall be of it swallowed up 
in that measure and manner, that neither fear, 
nor guilt, nor confusion can come near them, or 
touch them. Their Judge is their Saviour, their 
Husband, and Head; who, though he will bring 
every one of them for all things to judgment, yet 
he will keep them for ever out of condemnation, 
and anything that tendeth that way. 'Perfect 
love castetb out fear,' even while we are here; 
much more then, when we are with our Saviour, 
our Jesus, being passed from death to life, Jn. ». 

24. 1 Jn. iv. 18. 

2. The saints at this day, shall have their 
hearts and souls so wrapped up in the pleasure of 
God their Saviour, that it shall be their delight, to 
see all things, though once never so near and dear 
unto them; yet now to perish, if not according to 

his word and will. ' Thy will be done,' is to be 
always our language here ; Mat. ri. lo. but to delight 
to see it done in all things, though it tend never 
so much to the destruction of what we love ; to 
delight, I say, to see it done in the height and 
perfection of delight ; it wiU be when we come to 
heaven, or when the Lord shall come to judge the 
world. But, 

3. The sole end of the counting of the saints 
at the day of God, it will be, not only for the vindi- 
cation of the righteousness, holiness, and purity of 
the word, neither will it centre only in the mani- 
festation of the knowledge and heart-discerning 
nature of Christ (though both these will be in it, 
Ee. ii. 23, 23.) But their very remembrances and 
sight of the sin and vanity that they have done 
while here; it shall both set off, and heighten the 
tender affections of their God imto them ; and also 
increase their joy and sweetness of soul, and cling- 
ing of heart to their God. Saints while here, are 
sweetly sensible that the sense of sin, and the 
assurance of pardon, will make famous work in 
their poor hearts. Ab, what meltings without 
guilt! what humility without casting down! and 
what a sight of the creature's nothingness, yet 
without fear, will this sense of sin work in the soul ! 
The sweetest frame, the most heart-endearing 
frame, that possibly a Christian can get into while 
in this world, is to have a warm sight of sin, and 
of a Saviour upon the heart at one time. Now it 
weeps not for fear and through torment, but by 
virtue of constraining grace and mercy, and is at 
this very time, so far off of disquietness of heart, 
by reason of the sight of its wickedness, that it is 
driven into an ecstasy, by reason of the love and 
mercy that is mingled with the sense of sin in the 

The heart never sees so much of the power of 
mercy as now, nor of the virtue, value, and excel- 
lency of Christ in all his offices as now, and the 
tongue so sweetly enlarged to proclaim and cry up 
grace as now; now will Christ ' come to be glorified 
in his saints, and to be admired in all them that 
believe,' 3Th. 

Wherefore, though the saints receive by faith 
the forgiveness of sins in this life, and so are passed 
from death to life ; yet again, Christ Jesus, and 
God his Father, will have every one of these sins 
reckoned up again, and brought fresh upon the 
stage in the day of judgment, that tbey may see 
and be sensible for ever, what grace and mercy 
bath laid hold upon them. And this I take to he 
the reason of that remarkable saying of the apostle 
Peter, ' Kepent ye therefore, and be converted, 
that your sins may be blotted out, when the times 
of refreshing shall come from the presence of the 
Lord ; and he shall send Jesus Christ, which before 
was preached unto you: whom the heaven must 



receive until the times of restitution of all things, 
which God hath spoken hy the mouth of all his 
holy prophets since the world began. ' Ac. m. 19—21. 

If a sense of some sin, (for who sees all ? Ps. six. 12.) 
and a sight of the love of God, will here so work 
upon the spirit of the godly : what will a sight of 
all sin do, when together with it they are personally 
present with their Lord and Saviour ? 

Yea, if a sight of some sins, with a possihility 
of pardon, wiU make the heart love, reverence, and 
fear with guiltless and heart-affecting fears ; what 
will a general sight of all sin, and together with 
them an eternal acquittance from them, work on 
the heart of the saint for ever ? 

Yea, I say again, if a sight of sin, and the love 
of God, will make such work in that soul where 
yet there is unbelief, blindness, mistrust, and for- 
getfulness : what will a sight of sin do in that soul, 
who is swallowed up of love, who is sinless, and 
temptationless ; who hath all the faculties of soul 
and body strained by love and grace, to the highest 
pin of perfection, that is possible to be in glory 
enjoyed and possessed ? Oh the wisdom and good- 
ness of God, that he at this day, should so cast 
about the worst of our things, even those that 
naturally tend to sink us, and damn us, for our 
great advantage ! ' All things shall work to- 
gether for good,' indeed, ' to them that love God.' 
Ko. viii. 28. Those sins that brought a curse upon 
the whole world, that spilt the heart-blood of our 
dearest Saviour, and that laid his tender soul under 
the flaming wrath of God, shall hy his wisdom and 
love, tend to the exaltation of his grace, and the 
inflaming of our afi^eclious to him for ever and ever. 

Ee. V. 9—14. 

It will not be thus with devils ; it will not be 
thus with reprobates ; the saved only have this 
privilege peculiar to themselves. Wherefore, to 
vary a little from the matter in hand: will God 
make that use of sin, even in our coimting for it, 
that shall in this manner work for our advantage ? 
Why then, let saints also make that advantage of 
their sin, as to glorify God thereby, which is to he 
done, not by saying, ' Let us do evil, that good 
maycome;' or, ' Let us sin, that grace may abomid;' 
but by taking occasion by the sin that is past to 
set the crown upon the head of Christ for our justi- 
fication; continually looking upon it, so as to press 
us, to cleave close to the Lord Jesus, to grace and 
mercy through him, and to the keeping of us 
humble for ever, imder all his dispensations and 
carriages to us. 

Now, having counted for all their evil, and con- 
fessel to God's glory, how they fell short, and did 
not the truth in this, or that, or other particulars, 
and having received their eternal acquittance from 
the Lord and Judge, in the sight of both angels and 
saints ; forthwith the Lord Jesus wiU make inquiry, 

Second, into all the good and holy actions and 
deeds they did do in the world. Now here shall all 
things be reckoned up, from the very first good 
thing that was done by Adam or Abel, to the last 
that will fall out to be done in the world. The 
good of all the holy prophets, of all apostles, pas- 
tors, teachers, and helps in the church; here also 
will be brought forth and to light, all the good 
carriages of masters of families, of parents, of chil- 
dren, of servants, of neighbours, or whatever good 
thing any man doth. But to be general and short, 

First, here will be a recompense for all that have 
sincerely laboured in the word and doctrine — I say, 
a recompense for all the souls they have saved by 
their word, and watered by the same. Now shall 
Paul the planter, and ApoUos the watorer, with 
every one of their companions, receive the reward 
that is according to their works. 1 Co. m. 6—8. 

Now, all the preaching, praying, watching, and 
labour thou hast been at, in thy endeavouring to 
catch men from Satan to God, shall he rewarded 
with spangling glory. Not a soul thou hast con- 
verted to the Lord Jesus, nor a soul thou hast com- 
forted, strengthened, or helped by thy wholesome 
counsel, admonition, and comfortable speech, but 
it shall stick as a pearl in that crown ' which the 
Lord the righteous Judge, shall give thee at that 
day. ' 3 Ti. iv. 7, 8. That is, if thou dost it willingly, 
delighting to lift up the name of God among men; 
if thou doest it with love, and longing after the 
salvation of sinners, otherwise thou wilt have only 
thy labour for thy pains, and no more. 'If I do 
this thing willingly, I have a reward : but if against 
my wiU, a dispensation of the gospd is committed 
to my charge.' ICo. ix.l7; &Phi. But, I say, if 
thou do it graciously, then a reward followeth; 
' For what is our hope, or joy, or crown of rejoic- 
ing? .ire not even ye,' saith Paul, ' in the presence 
of our Lord Jesus Christ at his coming ? For ye 
are our glory and joy. ' 1 Tli. ii. 19, 30. Let him there- 
fore that Christ hath put into his harvest, take 
comfort in the midst of all his sorrow, and know 
that God acknowledgeth, that he that converteth 
a sinner from the error of his way, doth even save 
that soul from death, ' and covereth a multitude 
of sins.' Ja. T. 20. AVherefore labour to convert, 
labour to water, labour to build up, and to ' Feed 
the flock of God which is among you, taking the 
oversight thereof, not by constraint, but willingly; 
not for filthy lucre, hut of a ready mind; — and 
when the chief Shepherd shall appear, ye shall re- 
ceive a crown of glory that fadeth not away.' 
1 Pe. V, 2, 4. 

Secondly, And as the ministers of Christ's gospel 
shall at this day be recompensed; so shall also 
those more private saints he with tender afiections, 
and love looked on, and rewarded for all their work 
and labour of love, which they have shewed to the 



name of Christ, in miuistoring to his saints, and 
suffering for his sake. He. ri. lo. ' Whatsoever good 
thing any man doeth, the same shall he receive 
of the Lord, whether he he bond or free.' Ep. vi. 8. 
Ah ! little do the people of God thbk, how largely 
and thoroughly, God wiU at that day, own and 
recompense all the good and holy acts of his peo- 
ple. Every hit, every drop, every rag, and every 
night's harbour, though hue in a wisp of straw, 
shall be rewarded in that day before men and angels 
— ' Whosoever shall give to drink unto one of these 
little ones a cup of cold water only in the name of 
a disciple, verily I say unto you,' saith Christ, 
'he shall in nowise lose his [a disciple's] reward.' 
Mat. X. 42. Therefore ' When thou makest a feast, ' 
saith he, ' call the poor, the maimed, the lame, 
the blind : And thou shalt be blessed ; for they 
cannot recompense thee: for thou shalt be recom- 
pensed at the resurrection of the just.' Lu. xiv. is, u. 
If there be any repentance among the godly at 
this day, it will be, because the Lord Jesus, in his 
person, members, and word, was no more owned, 
honoured, entertained, and provided for by them, 
when they were in this world: For it will be 
ravishing to all, to see what notice the Lord Jesus 
will then take of every widow's mite. He, I say, 
will call to mind, even aU those acts of mercy and 
kindness, which thou hast shewed to him, when 
' thou wast among men. I say, he will remember, 
cry up, and proclaim before angels and saints, 
those very acts of thine, which thou hast either 
forgotten, or, through bashfulness wilt not at that 
day count worth the owing. He will reckon them 
up so fast, and so fully, that thou wilt cry, 
Lord, when did I do this ? and when did I do the 
other? ' When saw we thee an hungered, and fed 
thee ? or thirsty, and gave tJiee drink ? When saw 
we thee a stranger, and took thee in? or naked, 
and clofkei thee? Or when saw we thee sick, or 
in prison, and came unto thee ? And the King 
shall answer and say unto them. Verily I say unto 
you, inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done U unto 
me. ' Mat. XXV. 37—40. ' The good works of some are 
manifest beforehand ; and they that are otherwise 
cannot be hid. ' i Tt t. 25. Whatever thou hast done 
to one of the least of these my brethren, thou hast 
done it unto me. I felt the nourishment of thy 
food, and the warmth of thy fleece. I remember 
thy loving and holy visits when my poor members 
were sick, and in prison, and the like. When they 
were strangers, and wanderers in the world, thou 
tookest them in. ' Well done, thou good and faith- 
ful servant ; - enter thou into the joy of thy 

Lord.' Mat.xjcv. 21— S3,-34-37. 

Thirdly, Here also will be a reward for all that 
hardness, and Christian enduring of affliction that 
thou hast met with for thy Lord, while thou wast 

in the world. Hero now will Christ begin from 
the greatest suffering, even to the least, and bestow 
a reward on them all : from the blood of the suf- 
fering saint, to the loss of a hair : nothing shall go 
unrewarded. He. xi. 35.— «). 2 Co. viU. 8—14. ' For our light 
affliction, which is but for a moment, worketh for 
us a far more exceeding and eternal weight of 
glory. ' 2 Co. iv. 17. Behold by the scriptures how God 
hath recorded the sufferings of his people, and also 
how he hath promised to reward them — ' Blessed 
are they which are persecuted for righteousness' 
sake : for theirs is the kingdom of heaven. Blessed 
are ye, when men shall revile you,' and speak ' all 
manner of evil against you falsely, for my sake. 
Rejoice,' leap for joy, ' and be exceeding glad: for 
great is your reward in heaven. ' Mat. v. ii, 12. Lu. vi. 23, 2S. 
'And every one that hath forsaken houses, or 
brethren, or sisters, or father, or mother, or wife, 
or children, or lands, for my name's sake, shall 
receive an hundred-fold, and shall inherit everlast- 
ing life.' Mat. xix. 29. 

Fourdily, There is also a reward at this day, for 
all the more secret, and more retired works of 
Christianity. 1. There is not now one act of faith 
in thy soul, either upon Christ, or against the 
Devil, and Antichrist ; hut it shall in this day be 
found out, and praised, honoured and glorified, in 
the face of heaven. 1 Pe. i. 7. 2. There is not one 
groan to God in secret, against thy own lusts, and 
for more grace, light, spirit, sanctification, and 
strength to go through this world like a Christian; 
but it shall even at the coming of Christ he re- 
warded openly. Mat. vi. 6. 3. There hath not one 
tear dropped from thy tender eye against thy lusts, 
the love of this world, or for more communion with 
Jesus Christ, but as it is now in the bottle x)f God; 
so then it shall bring forth such plenty of reward, 
that it shaU return upon thee with abundance of 
increase. ' Blessed are ye that weep now : for ye 
shall laugh. ' Lu. vi. 21. ' Thou tellest my wander- 
ings : put thou my tears into thy bottle ; are 
they not in thy book ? ' Ps. w. 8. ' They that sow in 
tears shall reap in joy. He that goeth forth and 
weepeth, bearing precious seed, shall doubtless 
come again with rejoicing, bringing his sheaves 

with him. ' Ps. cxxvi. 6, 6. 

Having thus in brief shewed you something con- 
cerning t/ie resurrection of the saints, and that they 
shall count with their Lord at his coming, both for 
the burning up what was not according to the 
truth, and rewarding them for aU their good. It 
remains, that I now in few words, 

Fourth, Shew you something also of that with 
which they shall he rewarded. 


First then, those that shall be found in the day 



of tlieir resurrection, when tliey sliall have all their 
good things hrought upon the stage ; they I say, 
that then shall he found the people most lahorious 
for God while here ; they shall at that day enjoy 
the greatest portion of God, or shall he possessed 
with most of the glory of the Godhead then. For 
that is the portion of saints in general. Ro. Tiii. 17. La. 
iii. 24. And why shall he that doth most for God 
in this world, enjoy most of him in that which is 
to come? But hecause hy doing and acting, the 
heart, and every faculty of the soul is enlarged, 
and more capacitated, wherehy more room is made 
for glory. Every vessel of glory shall at that day 
he full of it ; but every one will not he capahle to 
contain a like measure; and so if they should have 
it commimicated to them, would not he ahle to 
stand under it ; for there is ' an eternal weight in 
the glory that saints shall then enjoy,' 2 Co. iv. 17. 
and every vessel must he at that day filled — that 
is, have its heavenly load of it. 

All Christians have not the same enjoyment of 
God in this life, neither indeed were they able to 
hear it if they had it. 1 Co. m. 2. But those Chris- 
tians that are most lahorious for God in this world, 
they have already most of him in their souls, and 
that not only hecause diligence in God's ways, is 
the means whereby God communicates himself; hut 
also because thereby the senses arc made more 
strong, and ahle, by reason of use, to understand 
God, and to discern both good and evil. He. v. 13, li. 
To him that hath, to him shall be given, and he 
shall have more abundance. Mat. xUi. 11, 12. He that 
laid out his pound for his master, and gained ten 
therewith, he was made ruler over ten cities; but 
he that by his pound gained but five, he was made 
ruler over but five. Lu. xix. 16—19. Often, he that is 
hest bred in his youth, he is hest able to manage 
most, when he is a man, touching things of this 
life; Da. 1.3.4. but always he that is hest bred, and 
that is most in the bosom of God, and that so acts 
for him here; he is the man that will he hest ahle 
to enjoy most of God in the kingdom of heaven. 
It is observable that Paul saith, ' Our afiliction 
- - worketh for us a far more exceeding and eternal 
weight of glory.' 2 Co. IT. 17. Our afflictions do it, 
not only because there is laid up a reward for the 
afflicted, according to the measure of affliction; but 
hecause afflictions, and so every service of God, 
doth make the heart more deep, more experimen- 
tal, more knowing and profound; and so more ahle 
to hold, contain, and bear more. Ps. cxix. 71. ' Every 
man shall receive his own reward, according to his 
owa. labour. ' 1 Co. iii. 8. And this is the reason of 
such sayings as these — Lay up for yourselves a 
good foundation against the time to come, that you 
may lay hold on eternal life, 1 Ti. vi. is. which eternal 
life, is not the matter of our justification from sin 
in the sight of God; for that is done freely hy grace. 

through faith in Christ's hlood; (hut here th( 
apostle speaks of giving of alms) but it is the sams 
that in the other place he calls ' the far more ex- 
ceeding and eternal weight of glory.' And henw 
it is that he in his stirring them up to he diligeni 
in good works, doth tell them, that he doth not 
exhort them to it because he wanted, but hecause 
he would have ' fruit that might abound to theii 
account;' Plii. iv. 17. as he saith also in another place, 
' Beloved hrethren, he ye stedfast, unmoveable, 
always ahounding in the work of the Lord, foras- 
much as ye know that your lahour is not in vain 
in the Lord. ' 1 Co.xv. 58. Therefore I say, the reward 
that the saints shall have at this day for all the 
good they have done, it is the enjoyment of God, 
according to their works : though they shall be 
freely justified and glorified without works. 

Second, As the enjoyment of God at that day, 
will he to the saints, according to their works and 
doings — I speak not now of justification from sin 
— so will their praise and commendations at that 
day, he according to the same, and hoth of them 
their degrees of glory ; for I say, as God by com- 
municating of himself unto us at that day, will 
therehy glorify us, so also he wiLL for the adding 
all things that may furnish with glory every way, 
cause to be proclaimed in the face of heaven, and 
in the presence of all the holy angels ; everything 
that hath for God, his ways, and people, been' 
done hy us while here we have been. ' Whatso- 
ever ye have spoken in darkness shall he heard in 
the light ; and that which ye have spoken m the 
ear in closets shall be proclaimed upon the house- 
tops.' Lu. xii. 2,3. Again, He that 'shall confess 
me,' saith Christ, ' before men, him will I confess 
also before my Father which is in heaven.' Mat. x. 33. 

Now as he of whom Christ is ashamed when he 
comes in his glory, and in the glory of the holy 
angels, will then lie under inconceivable disgrace, 
shame, dishonour, and contempt: so he whom 
Christ shall confess, own, commend, and praise at 
that day, must needs have very great dignity, 
honour, and renown, ' for then shall every man 
have praise of God ' — to wit, according to his 
works. 1 Co. iv. 5. Now will Christ proclaim before 
thee and all others what thou hast done, and what 
thou hast sufl'ercd, what thou hast owned, and 
what thou hast withstood for his name. Mar. viii. 88. 
This is he that forsook his goods, his relations, 
his country, and hfe for me : this is the man that 
overcame the flatteries and threats, allurements 
and enticings, of a whole world for me ; behold 
him, he is an Israelite indeed, Jn. i. 47. the top man 
in his generation, 'none like him in all the earth.' 
Job i. 8. It is said, that when king Ahasuerus bad 
understanding of how good service Mordecai the 
Jew had done to and for him, he commanded that 
the royal apparel and the crown, with the horse 



that the king did ride on, should be given to him, 
and that he should with that crown, apparel, and 
horse, be had through the city, in the presence of 
all his nobles, and that proclamation should be 
made before him, * Thus shall it be done unto 
the man whom the king delighteth to honour.' 

Es. vi. 9—11. 

Ahasuerus in this was a type to hold forth to 
the children of God, how kindly he will take all 
theii- labour and service of love, and how he wiU 
honour and dignify the same ; as Christ saith, 
' Let your loins be girded about, and your lights 
burning ; And ye yourselves like unto men that 
wait for their lord, when he will return from the 
wedding ; that when he cometh and knocketh, they 
may open unto him immediately. Blessed are 
those servants, whom the lord when he cometh 
shall find watching : verily I say unto you, that 
he shall gird himself, and make them sit down to 
meat, and will come forth and serve them. ' Lu. xU. 
86—37. The meaning is, that those souls that shall 
make it their business to honour the Lord Jesus 
Christ, in the day of their temptation ; he will 
make it his business to honour and glorify them in 
the day of his glorification. Jn. xii. 26. ' VerUy, I 
say unto you, that he wUl make them sit down to 
meat, and shall come forth and serve them. If 
any man will serve me,' saith he, 'him will my 
Father honour. ' It hath been God's way in this 
world to proclaim the acts and doings of his saints 
in his word before all in this world, and he wUl do 

it in that which is to come. Mar.idv.g. Re.m.4; xir.l— 6. 

Third, Another thing that shall be yet added 
to the glory of the saints, in the kingdom of their 
Saviour, at his coming is, they shall every one of 
them then have his throne and place of degree on 
Christ's right hand, and on his left, in his glorious 
kingdom, according to the relation they stand in 
to Christ, as the members of his body; for as 
Christ will have a special eye on us, and a tender 
and afifectionate heart, to recompense to the full 
every good thing that any man doth for his name 
in this world : so also he will have as great regard, 
that there be to every member of his body, the 
place, and state that is comely for every such 
member. When the mother of Zebedee's children 
petitioned our Savioizr that he would grant to her, 
that her two sons might sit, the one on his right 
hand, and the other on his left, in his kingdom : 
though he did not grant to her the request for her 
children, yet he affirmed that there would be places 
of degrees and honour in heaven, saying, ' To sit 
on my right hand, and on my left, is not mine to 
give, but U slwM be given to them for whom it is 
prepared of my Father.' Mat. xx. 20—23. In the 
temple, there were chambers bigger and lesser, 
higher and lower, more inward and more outward : 
which chambers were types of the mansions that 

our Lord when he went away, told us he went to 
prepare for us. ' In my Father's house are many 
mansions : if it were not so, I would have told you. 
I go to prepare a place for you.' Jn. xiv. 2,3. The 
foot here, shall not have the place prepared for the 
eye, nor yet the hand, that which is prepared for 
the ear, but every one shall have his own place in 
the body of Christ, and the glory also prepared 
for such a relation. Order, as it is comely in 
earth, so much more in the kingdom of the God 
of order, in heaven ; where all things shall be done 
in their utmost perfections. Here shall Enoch, 
Noah, Abraham, Moses, Joshua, David, with the 
prophets, have every one his place, according to 
the degree of Old Testament saints. As God said 
to Daniel, ' Go thou thy way till the end he: for 
thou shalt rest, and stand in thy lot at the end of 
the days. ' Da. xii. 13. And here also shall Peter, 
Paul, Timothy, and all other the church officers 
have their place, and heavenly state, according as 
God hath set them in the church in the New Tes- 
tament. As Paul saith of the deacons, ' They 
that have used the office of a deacon well, purchase 
to themselves a good degree, and great boldness 
in the faith which is in Christ Jesus.' ITi. iii. 13. 
And so of all other saints, be they here of what 
rank, quality, or place in the church soever, they 
shall have every one his state, his heavenly state, 
according as he standeth in the body. As he 
saith, seeing those members that are most feeble 
are necessary, to them shall be given ' more abun- 
dant honour. ' 1 Co. xii. 23, 23. Of this heavenly order 
in the kingdom of Christ, when his saints are risen 
from the dead, was Solomon a notable type in his 
family, and among his servants and officers, who 
kept such exactness in the famous order in which 
he had placed all about him, that it did amaze and 
confound beholders. For ' when the queen of 
Sheba had seen the wisdom of Solomon, and the 
house that he had built, and the meat of his table, 
and the sitting of his servants, and the attendance 
of his ministers, and their apparel ; his cup-bearers 
also, and their apparel ; and his ascent by which 
he went up into the house of the Lord, there was 
no more spirit in her. ' 2 Ch. ix. 3, 4. ' Glorious things 
are spoken of thee, city of God. ' I's. ixxxvii. 3. II av- 
ing gone thus far, I shall now come to 


To wit, that there shall be a resurrection of the 
wicked. 'There shall be a resurrection of the 
dead, both of the just and unjust;' for as the just 
go before the unjust, in name and dignity, and 
honour, so they shall in the last day, go before 
them in the resurrection. 

Now, then, when the saints have thus risen out 
of their graves, given up their accounts, received 



their glory, and are set upon the thrones, ' for 
there are set thrones of judgment, the thrones of 
the house of David.' Ps.cxxii. 6. When, I say, they 
are all of them in their royal apparel, with crowns 
of glory, every one presenting the person of a king, 
then come the unjust out of their graves, to receive 
their judgment for what they have done in the 
body. As Paul saith, ' We must all appear he- 
fore the judgment-seat of Christ, that every one,' 
hoth saints and sinners, ' may receive the things 
done in the body, whetlier it he good, or whether 
it be bad.' 

But now, because I would prove by the word, 
whatever I would have others receive for a truth, 
therefore I shall in few particulars, 

FmsT, prove the resurrection of the tvidced. 


First, then, it is evident, that tlie wicked shall 
rise, from the very terms and names that the raised 
shciU then go under, which are the very same names 
that they did go under when they lived in this 
world. They are called the heathen, the nations, 
the world, the wicked, and those that do iniquity; 
they are called men, women, [of] Sodom, Sidon, 
Bethsaida, Capernaum, and Tyre. The men of 
Nineveh shall rise up in judgment; Lu. x. 12— ll. the 
queen of the south shall rise up in the judgment ; 
Mat. xii. i\, 43. and it shall be more tolerable for 
Sodom in the day of judgment than for other 
sinners that have resisted more light. Mat. xi. si— 24. 
' The heavens and the earth, which are now, - - 
are kept in store, reserved unto fire against the 
day of judgment and perdition of ungodly men.' 
2 Pe. iii. 7. Joel iii. 13—14. Now these terms, or names, 
are not given to the spirits of the wicked only, but 
to them as consisting of body and soul. Further, 
Christ teUs his adversaries, when they had appre- 
hended him, and shamefully entreated him, that 
yet they should see him sit on the right hand of 
power, and coming in the clouds of heaven. Mat. xxv. 
31,32; xxvi. 64. Jude 14,16. as John also doth testify, 
saying, ' Behold, he cometh with clouds ; and 
every eye shall see him, and they also which pierced 
him : and aU kindreds of the earth shall wail 
because of him. ' lie. i. 7. Now none of these sayings 
are yet fulfilled, neither sliall they, until his second 
coming; for though the Jews did many of them 
see him, when he did hang upon the cross, yet 
then he was not coming in the clouds of heaven, 
neither did then all kindreds of the earth wail 
because of him. No, this is reserved till he comes 
to judge the world ; for then shall the ungodly be 
so put to it, that gladly they would creep into the 
most invincible rock or moimtain under heaven, to 
hide themselves from his face, and the majesty of 
his heavenlj presence. Ea ti. 11—17. There shall 

therefore, that this may be brought to pass, be a 
resm-rection of the dead, both of the just and un- 
just. For though an opinion of no resurrection 
may now lull men asleep, in security and impiety, 
yet the Lord when he comes will rouse them, and 
cause them to awake ; not only out of their secu- 
rity, hut out of their graves, to their doom, that 
they may receive for tlieir error, the recompense 
that is meet. 

Second, The body of the ungodly must, at tic 
last, arise out of the grave, because that body and 
their soul, while they lived in the world, were co- 
partnei-3 in their lusts and wickedness. ' The 
Lord is a God of knowledge, and by him actions 
are weighed. ' 1 i^a. ii- 3. He will therefore bring every 
work into judgment, ' with every secret thing.' 
Ec. xii. 14. And as he wiU bring into judgment every 
work, so will he also the worker thereof, 'even the 
dead, small and great.' Re. xx. 13— 14. It is not in 
God to lay the punishment where the fault is not, 
neither to punish a part of the damned for the 
whole. ' With righteousness shall he judge the 
world, and the people with equity. ' Ps. xcviii. 9. ' Shall 
not the Judge of all the earth do right ?' Gc.1viii.25. 
As therefore the body was co-partner with the 
soul in sinning, so shall every man receive tlie 
things done in his body, according to what he 
hath done. Wherefore he saith in another place, 
' Behold, I come quickly ; and my reward is with 
me, to give every man according as his work shall 
be.' Re. xxii. 13. There shall therefore be a resur- 
rection of the dead, loth ofthejuA and unjust. 

Third, The body of the wicked must rise again, 
because as the whole man of the just also that is 
the vessel of mercy and glory ; so the whole man 
of the unjust is the vessel of wrath and destruction. 
There are, saith Paul, in a great house not only 
vessels of gold and of silver, hut also of wood and 
of earth, and some to honour and some to dis- 
honour. Now, as he sheweth us, these vessels to 
honour, they are good men, and the vessels to dis- 
honour are the bad. 2 ri. ii. 20, 21. Now as these 
vessels to dishonour, are called the vessels of wrath: 
so it is said, that God with much long-sufferuig, 
doth suffer them to be fitted to destruction. Eo. ii. 
23. How they are thus fitted, he also further 
sheweth, where he saith. They do ' after thy hard- 
ness and impenitent heart treasure up unto thyself 
wrath against the day of wrath and revelation of 
the righteous judgment of God,' Eo. ii. 5. which 
treasures of wickedness, James saith, it is trea- 
sured up against the last days (which is the time 
of judgment), and observe it, he saith, that then 
it shall eat their flesh as it were fire. Ja. v. 2,3. Now 
then, their bodies being the vessels of the wrath 
of God, and again, seeing with this wrath they 
must be possessed at the last day, that their flesh 
must with it be eaten, it is evident, that theb bodj 



Hiust rise again out of their graves, and before the 
judgment-seat appear ; for it is from thence, that 
each of them must go with his full load to their 
long and eternal home, ' where their worm dieth 
not, and the fire is not quenched. ' Mar. ix. 47, 48. 

Fourth, The severity of the hand of God towards 
his children, with his forbearance of his enemies, 
doth clearly bespeak a resurrection of the imgodly, 
that they may receive the reward for their wicked- 
ness which they have committed in this world. 
We know, that while the eyes of the wicked start 
out with fatness, the godly are plagued all the day 
long, and chastened every morning, Ps. ixxiu. s— 16. 
wherefore it is evident, that the place and time of 
the punishment of the ungodly, it is another world. 
If 'judgment must begin at the house of God, 
what shall the end be of them that obey not the 
gospel of God ? And if the righteous scarcely he 
saved, where shall the ungodly and the sinner 
appear ?' l I'e. w. n, 18. Alas, poor creatures ! they 
now plot against the righteous, and gnash upon 
them with their teeth ; but ' the Lord shall laugh 
at him, for he seeth that his day is coming;' Pa. 
icxrvii. 13. for as he saith, the wicked is reserved, or 
let alone in his wickedness, to the day of destruc- 
tion, and shall then be brought forth to the day 
of wrath, though in the meantime, he may go to 
his grave in his banner, and rest within his tomb.* 
Tob jcd. 29— S3. As Peter saith again, ' The Lord 
knoweth how to deliver the godly out of tempta- 
tions, and to reserve the unjust unto the day of 
judgment to be punished:' 2Pe. U. 9. And Jude 
saith. For them ' is reserved the blackness of dark- 
ness for ever.' Judeis. The punishment of the un- 
godly, it is reserved till the day of judgment, which 
will be the time of their resurrection. Observe, 

1. The wicked must be punished. 

2. The time of their punishment is not now, but 
at the day of judgment. 

3. This day of judgment, must be the same with 
the resurrection of the dead, at the end of this 
world. 'As therefore the tares are gathered and 
burned in the fire ; so shall it be in the end of 
this world. The Son of man shall send forth his 
angels, and they shall gather out of his kingdom 
all things that ofiend, and them which do iniquity; 
And shall cast them into a furnace of fire : there 
shall be wailing and gnashing of teeth.' Mat.iiii.40, 
41. There shall then be resurrection of the dead, 
botli of the just and unjust. 

4. The sovereignty of the Lord .Jesus over all 
creatures, doth plainly foreshow a resurrection of 
the bad, aa well as of the good. Indeed, the un- 
just shall not arise, by virtue of any relation they 

* ' Go to his grave in his hanncr,' aliuding to splendid fune- 
rals, the hearse being ornamented with banners captnred in 
war, or ai-morial bearings. — Ed. 


stand in to the Lord Jesus, as the saints shall ; 
but yet, because all are delivered into his hand, 
and he made sovereign Lord over them ; therefore 
by an act of his sovereign power, they that are 
ungodly, shall arise ; this is Christ's own argu- 
ment, 'The Father judgeth no man,' saith he, 'but 
hath committed all judgment unto the Son ' — that 
is, count him, and fall before him as their sove- 
reign Lord, even as they honour the Father, and 
he hath given him authority to execute judgment 
also, because he is the Son of man. And then he 
adds, ' Marvel not at this : for the hour is coming, 
in the which all that are in the graves shall hear 
his voice. And shall come forth ; they that have 
done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of dam- 
nation. ' Jn. V. 22—29. From hence also Paul argueth, 
saying, ' For to this end Christ both died, and rose, 
and revived, that he might be Lord both of the 
dead and living,' and then adds, 'We shall all 
stand before the judgment-seat of Christ. ' Eo.xiv.g.iu. 
Pray mind these words, Jesus Christ by his 
death and resurrection, did not only purchase grace, 
and remission of sins, for his elect, with their eter- 
nal glory; but did thereby also obtain of the Father 
to be Lord, and head over aU things, whether they 
be things in heaven, or things on earth, or things 
under the earth. ' AU power,' saith he, 'is given 
unto me, in heaven and in earth, and I have the 
keys of hell and of death, ' Mat. xxviii. 18; Ke. i. 18. So 
that all things, I say, whether they be visible, or 
invisible, whether they be thrones or dominions, or 
principalities or powers ; all things were created 
by him, and for him. Col. i. 16. This being thus, ' at 
the name of Jesus every knee should bow, - - 
and that every tongue should confess that Jesus 
Christ is Lord, to the glory of God the Father, ' 
Phil. a. 10, 11. Now, that this may be done, He hath 
his resolutions upon a judgment-day, in which he, 
to shew himself his people, his way, and word in 
their glory, will have all his enemies raised out of 
their graves, and brought before him, where he will 
sit upon them in the throne of his glory, and will 
shew them then, 'who is the blessed and only poten- 
tate, the King of kings, and Lord of lords ; ' Mat. 

XXV. 31, 33; 1 Ti, vi. 14, 15. 

Behold, He comes, ' with ten thousand of his 
saints, to execute judgment upon all, and to con- 
vince all that are ungodly among them of all their 
ungodly deeds which they have ungodly committed, 
and of all their hard speeches which ungodly sinners 
have spoken against him, ' Jude 14, 16. 

Fifth, The great preparation that God hath 
made for the judgment of the wicked, doth clearly 
demonstrate their rising forth out of their graves. 
1. He hath appointed the day of their rising. 2. He 
hath appointed their judge, to judge them. 3. He 
hath recorded aU their acts and doings against 



that day. 4. He hath also abeady appointed the wit- 
nesses to come in against them. 5. The instruments 
of death and misery, are already prepared for them. 
1. He hath appointed the day of their rising, 
which day John calleth the time of the dead, that 
they should he judged, Re. xi.lSi which time, Paul 
saith, is a time fixed ; ' He hath appointed a day 
in which he will judge the world,' <fcc., Ac. xvii. 31. 
This time and day Chi'ist hrings down to an hour, 
saying, ' The hour is coming, in the which aU that 
are in the graves shall hear his voice, and shall 
come forth;' &c., Jn. v. 28, 29. 

2. As he hath appointed the day, so he hath 
appointed the judge, ' He hath appointed a day in 
the which he will judge the world in righteousness, 
by thai man whom he hath ordained, whereof he 
hath given assurance to all men, in that he hath 
raised him from the dead.' Ac. xvii. 31. This man is 
Jesus Christ ; for it is he that is ' ordained of God 
to be the judge of quick and dead. ' Ac. x. 42. 

3. All their deeds and works, to a word and 
thought, are every one already recorded and en- 
rolled in the hooks of the laws of heaven against 
vhat day. ' The sin of Judah is written with a pen 
of iron, mid with the point of a diamond: - 
upon the table of their heart, ' Je. xvii. i. And again 
saitli God, ' Write it - in a table, and note it 
in a book, that it may be for the time to come, 
even for ever and ever, that this is a rebellious 
people,' <fec.. Is. XXX. 8, 9. 

4. God hath prepared his witnesses against this 

day. Ja. V. 1—3. Job XX. 27. Mat. xxiv. U. Eo. ii. W, 15. Mai. lii, 6. 

5. The instruments of death, and eternal misery, 
are already prepared. ' He hath also prepared 
for him the instruments of death ; he ordaineth his 
arrows against the persecutors. ' Ps. vii. 13. Ps. xxi. 12. 
HeU is of old prepared, he hath made It deep and 
large, the fire, the everlasting fire, is also now of 
along time prepared; Mat.xxv.4l; the heavy 
weights of God's curse are also ready, l)e.x.vix.20, 
and their ' damnation now of. a long time slumher- 
eth not.' 2Pe. iL3. But now I say, how ridiculous 
a business would all this be, if these things should 
be all prepared of the only wise God, and there 
should he none to be judged ; or if he that is or- 
dained judge, should not, either through want of 
power or will, command these rebels, and force 
them before his judgment-seat. Glad indeed, 
would the sinners be, if these things might be 
true ; glad I say, at very heart, if they might he 
in their secret places of darkness, and the grave 
for ever ; but it must not be ; the day of their rising 
is set; the judge is appointed; their deeds are 
written ; the deep dungeon is with open mouth 
ever waiting for them ; wherefore at the day ap- 
pointed, neither earth, nor death, nor hell can 
hinder : There sJicdl be a resurrection of the dead, 
both of the just and unjust. 

Sixth and Lastly, Besides what hath been saii 
I cannot but believe, there shall be a resurrectio 
of the wicked at the last day, hecause of the un 
godly consequences, and errors that do most natu 
rally follow the denial thereof. For, 

1. He that taketh away the doctrine of the re 
surrection of the wicked ; he taketh away one oi 
the main arguments that God hath provided for ti 
convince a sinner of the evil of his ways ; for ho? 
shall a sinner be convinced of the evil of sin, if h( 
be not convinced of the certainty of eternal judg 
ment? and how shall he be convinced of eternal 
judgment, if you persuade him, that when he is 
dead, he shall not at all rise? especially seeing the 
resurrection of the dead and eternal judgment must 
unavoidably he one the forerminer of the other. 
He. vi. 2. It was Paul's reasoning of righteousness, 
temperance, and judgment to come that made Pelix 
tremble, Ac.x.Yiv.2o. It is this also he calleth the 
argument of terror, wherewith he persuaded men, 
2Co. V. 10, 11. This was Solomon's argument; Ec.xi.9. 
and Christ's also, where he saith, ' that every idle 
word that men shall speak, they shall give account 
thereof in the day of judgment.' Mat. xii.36. 

2. They that deny the resurrection of the wicked, 
they do both allow and maintain the chief doctrine 
of the ranters, with most of the debauched persons 
in the world. For the ranters deny it both iu 
principle and practice, and the other in practice at 
least. Now to me it is very strange, that these 
men above all other, should hoth know and five* in 
the doctrines of the kingdom of God: especially 
seeing the denial hereof is an evident token of one 
appointed to wrath and destruction. 2 Ti. ii. is. But to 
be plain ; there shall he a resurrection of the dead, 
both of the just and unjust: wherefore, whatever 
others may say or profess, heing beguiled by Satan, 
and theii- own hearts, thou fear him that can 
' destroy hoth soul and body in hell. ' Mat. x. 28. 

There shaU he a resurrection of the dead, both 
of the just and unjust. 'And the sea gave up the 
dead which were in it, and death and hell delivered 
up the dead wliich were in them. ' Ee. xx. 13. 

Having in the first place shewed you, that the 
wicked must arise ; I shall in the next place. 

Second, Shew you the manner of their rising. 
And observe it, as the very title of the just and 
unjust, are opposites, so they are in all other mat- 
ters, and in their resurrections. 


First then, as the just in their resurrection do 
come forth in incorruption : the unjust m their 
resurrection, shall come forth in their corruptions;' 

* Unsaactifted knowledge, accompanied by a degree of con- 
formity in conduct, may be the portion of some who indulge 
soul-destroying heresies. — Ed. 



for tliougli the ungodly at their resurrection, shall 
for ever after, he incapable of having body and soul 
separate ; or of their being annihilated into nothing, 
yet it shall be far from them to rise in incorruption ; 
for if they arise in incorruption, they must arise to 
life, and also must have the conquest over sin and 
death, i Co. xv. 45. but that they shall not ; for it is 
the righteous only, that put on incorruption, that 
are swallowed up of life. The wicked's resurrec- 
tion, it is called the resurrection of damnation. 
Jn.v. 28. These in their very resurrection, shall be 
hurt of the second death. They shall arise in 
death, and shall be under it, under the gnawings, 
and terrors of it, all the time of their arraignment. 
As it were, a living death shall feed upon them ; 
they shall never be spiritually alive, nor yet abso- 
lutely dead; but much after that manner, that 
natural death, and hell, by reason of gmlt, doth 
feed on him, that is going before the judge, to 
receive his condemnation to the gallows. You 
know, though a felon go forth of the jail, when he 
is going to the bar for his arraignment, yet he is 
not out of prison, or out of his irons for that ; his 
fetters are still making a noise on his heels,* and 
the thoughts of what he is to hear by and by from 
the judge, is still frighting and afflicting his heart ; 
death, like some evil spirit or ghost, doth con- 
tinually haunt him, and playeth the butcher con- 
tinually in his soul and conscience, with frights and 
fears about the thoughts of the sudden, and insup- 
portable after-clap, by and by he is to meet withal. 
Thus I say, will the wicked come out of their 
graves, having yet the chains of eternal death 
hanging on them, and the talons of that dreadful 
ghost festened in their souls ; so that life will be 
far from them, even as far as heaven is from hell. 
This morning to them, is even as the shadow of 
death. They will then be in the very terrors of 
the shadow of death. Job xxiv. 17. As Christ saith, 
' Their worm dieth not and the fire is not quenched. ' 
Mar. ix. 4*. From death to eternity, it never shall be 
quenched, their bed is now among the flames ; and 
when they rise, they will rise in flames ; while they 
stand before the judge, it will be in flames, even 
in the flames of a guilty conscience ; they will in 
their coming before the judge, be within the very 
jaws of death and destruction. Thus I say, the 
ungodly shall be far off from rising as the saints ; 
for they will be even in the region and shadow of 
death. The first moment of their rising, death 
will be ever over them, ever feeding on their souls ; 

* A graphic writer, addressing us at the distance of two 
centuries, frequently makes interesting mention of manners and 
customs prevailing at the time wherein he lived. From the 
i illustration here employed by Banyan, we learn that the culprit 
• before trial, and therefore before convicted of crime, was in a 
( manner prejudged, and loaded with fetters. These extreme 
I judicial severities belong to the past. 

and ever presenting to their hearts, the heights and 
depths, of the misery that now must seize them, 
and, like a bottomless gulf, must swallow them up. 
' They shall move out of their holes like worms of 
the earth: They shall be afraid of the Lord our 
God.' Mi.vii.l7. 

Second, As the resurrection of the godly shall 
be a resurrection in glory : so the resurrection of 
the wicked, it will be a resurrection in dishonour. 
Yea, as the glory of saints, at the day of their 
rising, will be glory unspeakable ; so the dishonour 
of the ungodly at that day, it will be dishonour 
beyond expression. As Daniel saith, the good 
shall rise to everlasting life, but the wicked to 
shame and everlasting contempt. Da. xii. 3. And 
again, ' Lord, when thou awakest,' that is, to 
judge them, 'thou shalt despise their image.' Ps. 
ixxiii. 30. Never was toad or serpent more loathsome 
to any, than these will be in the eyes of God, in 
their rising forth of their graves. When they go 
to their graves, saith Job, ' His bones are full of 
the sin of his youth, which shall lie down with him 
in the dust.' JqIjxx. ji. Arid arise they shall, in the 
same noisome and stinking condition ; for as death 
leaves, so judgment finds them. At the resurrec- 
tion then of these xmgodly, they will be in a very 
loathsome condition. 

The ungodly at their death are like the thistle 
seed, but at their rising, they will be like the thistle 
grown; more noisome, offensive, and provoking to 
rejection abundance.* Then such dishonour, shame, 
and contempt will appear in them, that neither 
God nor Christ, saints nor angels, will so much as 
once regard them, or vouchsafe once to come near 
them. ' He beholdeth the wicked afar off ; ' because 
in the day of grace, they would not come to hand, 
and be saved, therefore now they shall, all as 
thorns, be thrust away, as with fences of iron, 
3 Sa. xxiii. 6, 7. Their rising, is called the resurrection 
of the unjust, and so they at that day will appear, 
and wiU more stink in the nostrils of God, and aU 
the heavenly hosts, than if they had the most irk- 
some plague-sores in the world running on them. 
If a man at his birth, be counted as one cast forth 
to the loathing of his person ; how loathsome, and 
irksome, dishonourable, and contemptible, will those 
be that shall arise Godless, Chrlstless, Spiritless, , 
and graceless, when the trumpet sounds to their 
judgment, they coming out of their graves, far 
more loathsome, and filthy, than if they should 
ascend out of the most filthy hole on earth. 

Third, As the just shall arise in power, so the 
wicked and unjust, in weakness and astonishment. 
Sin and guilt bringeth weakness, and faintness in 
this life ; how much more, when both with all their 
power and force, like a giant, fasten on them ; as 

• AhuudaDce,' exuberance, more than enough. — Ed. 



God saith, ' Can thine heart endure, or can thine 
hands be strong, in the days that I shall deal with 
thee?' Eze. xxii. 14 Now will the ghastly jaws of 
despair gape upon thee, and now will condemnings 
of conscience, like thunder-claps, continually batter 
against thy weary spirit. It is the godly that hare 
boldness in the day of judgment ; i Jn, ir. 17. but the 
wicked will be like the chaiF which the wind driveth 
away. Ps. i. 4. Oh the fear, and the heart-aching 
that will seize them in their rising! the frightful 
thoughts that then will fill their throbbing hearts ! 
Now must that soul that hath been in hell-fire 
among the devils possess the body again. Possess 
it, I say, with the hot scalding stink of hell upon 
it. They shall not be able to lift up the head for 
ever ; pangs shall take hold on them, all their hands 
shall faint, and every man's heart shall melt ; 
' They shall be amazed one at another, their faces 
shall be as flames.' Is. xiii. 6— 8. Everything they 
see, hear, or think of, shall tend to their discom- 
fort. They must needs be weak, whom God hath 
left, whom guilt hath seized, and whom death is 
swallowing up for ever. 

Fourth, As the just shall arise spiritual bodies, 
so the unjust shall arise only as mere and naked 
lumps of suiful nature ; not having the least help 
from God, to bear them up under this condition. 
Wherefore, so soon as ever they are risen out of 
their graves ; they will feel a continual sinking 
under every remembrance of every sin, and thoughts 
of judgment ; in their rising they fall — fall, I say, 
from thenceforth, and for ever. And for this rea- 
son the dungeon into which they fall is called 
'bottomless.' Re. xi, 1. Because, as there will be no 
end of their misery, so there will be no stay 
or prop to bear them up in it. Only, as I said 
before, they shall not now, as afore, be separate 
body from soiil ; but both together, be bound in the 
cords of sin and iniquity, in which they shall now 
tremble as thieves and murderers, ifec, as they go be- 
fore the Judge, to hear what he will say unto them. 

[Third — The examination and judgriient of the 
ivicJeed.] — Now, when the wicked are thus raised 
out of their graves, they shall, together with all 
the angels of darkness, their fellow-prisoners, be 
brought up, being shackled in their sins, to the 
place of judgment ; where there shall sit upon them 
Jesus Christ, the King of kings and Lord of 
lords, the Lord Chief Judge of things in heaven, 
and things in earth, and things under the earth. 
On whose right hand, and left, shall sit all the 
princes, and heavenly nobles ; the saints and pro- 
phets, the apostles and witnesses of Jesus ; every 
one in his kingly attire, upon the throne of his 
glory. Joel iii. 11—14. Then shall be fulfilled that 
which is written, ' But those mine enemies, which 
would not that I should reign over them, bring 
hither, and slay iliem. ' Lu xa. 37. 

[the judgment of the wicked.] 

When every one is thus set in his proper plae( 
the Judge on his throne, with his attendants, an 
the prisoners coming up to judgment, forthwit 
there shall issue forth a mighty fire and tempes 
from before the throne, which shall compass it roun 
about ; which fire, shall be as bars and bounds t 
the wicked, to keep them at a certain distanc 
from the heavenly Majesty. As David saith, ' Ou 
God shall come, and shall not keep silence ; a fir 
shall devour before him, and it shall be very ten 
pestuous round about him.' Ps. 1. 3. And again 
' Plis throne was like the fiery flame, arid his wheel 
as burning fire. A fiery stream issued and cam' 
forth from before him:' <kc. Da.vii. 9,10. 

This preparation being made, to wit, the Judgi 
with his attendants, on the throne ; the bar for thi 
prisoners, and the rebels all standing with ghasth 
jaws, to look for what comes after : presently thi 
books are brought forth, to wit, the books both oi 
death and life ; and every one of them openec 
before the sinners, now to be judged and eon 
demned. For after that he had said before, 'A 
fiery stream issued and came forth from befon 
him:' he adds, 'Thousand thousands ministerec 
unto him, and ten thousand times ten thousanc 
stood before him : the judgment was set, and tli( 
book was opened. ' Da. Tii. 10. And again, 'I saw j 
great white throne, and him that sat on it, fron 
whose face the earth and the heaven fled away; 
and there was found no place for them. And 1 
saw the dead, small and great, stand before God; 
and the books were opened : and another book was 
opened, which is the book of life : and the dead wen 
judged out of those things which were written ii 
the books, according to their works.' Ke. xx. 11, 12. 

He doth not say, the book was opened, as of 
one, but the hooks, as of many. And indeed, 
they are more than one, two, or three, out of whict 
the dead shall in the judgment be proceeded 

First then, there is the book of fAe creatures tc 
be opened. Second, The book of God's rcmm- 
irance. Tliird, The book of the law. AnAfmrtli, 
the book of life. For by every one of these, thai 
is, out of what is written in them, shall the world 
of the ungodly be judged. 

' And the books were opened. ' 

First, The book of the creatures'^' ^'^ ■'^t 

1 11 1 1 opened m it 

shall be opened, and that first, it con- tot part. 

cems man's nature ; and next, as it relates to al 

other creatures. 

I. He will shew in what the principles of naturi 

were, as they were God's creation ; and how con 

trary to these principles, the world have walked 

acted, and done. The principles of natui-e are con 

eluded under three general heads. 



1. That man ty his own natural reason and 
judgment may gather, that there is a God, a Deity, 
a chief, or first, or principal Being, who is over 
all, and supreme above all. This instinct, I say, 
man merely as he is a rational creature findeth in 
himself; and hence it is, that all heathens that 
mind their own natural reason, do conclude, that 
we are his offspring; that is. His creation and 
workmanship. That He made heaven and earth, 
and hath made of one hlood, all nations of men ; 
that 'in him we live, and move, and have our 
being;' <fec. Ac. xvii. 24— 39. 

It appears further, that man by his own nature, 
doth know that there is such a God. 

(I.) By his being able to judge by nature, that 
there is such a thing as sin ; as Christ saith, 
' Why even of yourselves judge ye not what is 
right ?' Lu. xii. 67. As if he had said. You are de- 
generated even from the principles of nature, and 
right reason ; as Paul saith in another place, 
' Doth not even nature itself teach you ?' i Co. xi u. 
Now he that can judge, that there is such a thing 
as sin, it must of necessity be, that he understandeth 
that there is a God, to whom sin is opposite ; for 
if there be no God, there is no sin against him ; 
and he that knows not the one, knows not the 

. (2.) It is evident further, that man by nature 
knows that there is a God, by those fits of fear, 
and dread that are often begotten in themselves, 
even in every man that breatheth in this world ; 
Man's nature i, a f«"" ^^y are by their own consciences, 
Book, or kw to and thoughts, convicted and reproved, 
judged and condemned, though they 
know neither Moses nor Christ — For the Gentiles 
which have not the law, these are a law to them- 
selves, and shew the work of the law written in 
their hearts, Ko. ii. 14, 15. — that is, by this very 
thing, they hold forth to all men, that God created 
them in that state and quality, that they might in 
and by their own nature, judge and know that 
there is a God. And it further sheweth itself, 
Baith he, by those workings of heart, convictions of 
conscience, and accusations, that every thought 
maketh within them, together with the fear that 
is begotten in them, when they transgress, or do 
those things that are irrational, or contrary to what 
they see they shall do. I might add further, that 
the natural proneness that is in all men to devotion 
and religion, that is, of one kind or another, doth 
clearly tell us, that they by the book of nature, 
which book is themselves, do read that there is one 
great and eternal God. 

2. The second principle of nature is, that this 
God should by man be sought after, that they 
might enjoy communion with him for ever. As I 
said before, the light of nature sheweth man, that 
there is a great God, even God that made the world; 

and the end of its shewing him this is, that ' they 
should seek the Lord, if haply they might feel after 
him, and find him, though he be not far from every 
one of us.' Ac. xvii. 27. 

3. This light of nature teacheth, that men be- 
tween themselves, should do that which is just and 
equal. As Bloses said, and that long before the 
law was given, ' Sirs, ye are brethren, why do ye 
wrong one another ? ' Ac. vii. 20. Ex. li. 13. as who 
should say. You are of equal creation, you are the 
same flesh ; you both judge, that it is not equally 
done of any, to do you wrong, and therefore ought 
to judge by the same reason, that ye ought uot to 
wrong one another. 

Now against every one of these three principles, 
hath every man in the whole world transgressed ; 
as Paul saith, ' For both Jews and Gentiles - - 
are all under sin.' Eo. iii. 9. For as touching the 
first, (1.) who is he that hath honoured, reverenced, 
worshipped, and adored the living God, to the 
height, both of what they saw in him, and also 
according to the goodness and mercy they have as 
men received from him ? All have served and 
worshipped the creature more than the Creator, 
who is blessed for ever, Ro. i. 25. and so have walked 
contrary to, and have sinned against, this bond of 
nature, in this first principle of it. 

(2.) Men, instead of minding their own future 
happiness, as nature teacheth, they have, through 
their giving way to sin and Satan, minded nothing 
less ; for though reason teacheth all men to love 
that which is good and profitable, yet they, con- 
trary to this, have loved that which is hurtful and 
destructive. Yea, though sense teacheth to avoid 
the danger that is manifest ; yet man, contrary to 
reason and sense both, even all men, have both 
against light and feeling, rejected their own happi- 
ness ; as Paul saith, ' Who knowing the judgment 
of God, that they which commit such things are 
worthy of death, not only do the same, but have 
pleasure in them that do them.' Ho. i. 81. 

(3.) Man, instead of doing equity, and as he 
would be done by, which nature itself teacheth: he 
hath given up himself to vile affections, being filled, 
by refusing the dictates of nature, ' with all un- 
righteousness, fornication, wickedness, covetous- 
ness, maliciousness ; full of envy, murder, debate, 
deceit, malignity; whisperers, backbiters, haters 
of God, despiteful, proud, boasters, inventors of 
evil things, disobedient to parents, without under- 
standing, covenant-breakers, without natural affec- 
tion, implacable, unmerciful. ' Ho. i. 29—31. 

And observe it, he doth not say, that all these 
things are by every man put into practice ; but 
every man hath all these in his heart, which there 
defile the soul, and make it abominable in the sight 
of God. They are fitted with all unrighteousness, 
which also appears, as occasion serveth, sometimes 



one of them, sometimes more. Now, man having 
sinned against that natural light, judgment, rea- 
son, and conscience, that God hath given him ; 
therefore, though as I said hefore, he neither knew 
Moses nor Christ, yet he shall perish. • As 
many,' saith Paul, 'as have sinned without law, 
shall also perish without law. ' Ro. a. 13. 

Yea, here will man he found not only a sinner 
against God, hut an opposer of himself, a contra- 
dictor of his own nature, and one that will not do 
that which he judgeth even of himself to he right. 
B Ti. ii. 25. Their sin is written upon the tables of 
their own heart, Je. xvii. 1. and their own wickedness 
and backsliding shall both correct and reprove 
them. Je. ii. 19. 

It is marvellous, if we consider, how curious a 
creature man was made of God ; to behold how 
much below, besides, and against that state and 
place, man acts and does in this state of sin and 
degeneracy. Man in his creation was made in the 
image of God, Ge. i. 26. but man, by reason of his 
yielding to the tempter, hath made himself tlie 
very figure and image of the devil. Man by ci'ea- 
tion was made upright and sinless ; but man by 
sin, hath made himself crooked and sinful. 29. 
Man by creation had all the faculties of his soul at 
liberty to study God his creator, and his glorious 
attributes and being ; but man by sin, hath so 
bound up his own senses and reason; and hath 
given way for blindness and ignorance of God, so 
to reign in his soul; that now he is captivated and 
held bound in alienation and estrangedness both 
from God, and all things truly spiritually good ; 
' Because,' saith he, 'that when they knew God, 
they glorified him not as God, - - but became vain 
in their imaginations, and their foolish heart was 
darkened. ' Eo. i. 21. And again, ' Having the un- 
derstanding darkened, being alienated from the life 
of God, through the ignorance that is in them, 
because of the blindness of their hearts.' Ep. iv. w. 

Now, for this abuse of the workmanship of God, 
shall man be brought forth to the judgment, shall 
be convicted, cast, and condemned as a rebel, 
against both God and his own soul, as Paul af- 
firmeth, and that when he reasoned but as a man. 
Ko. iii. 5, 6. 

When this part of the hook touching man's na- 
ture is opened, and man convicted and cast by it, 
by reason of his sinning against the three general 
principles thereof: 

II. Then forthwith is the second part of the book 
opened, which is the mystery of the creatures; for 
the whole creation, that is before thee, are not 
only made to shew the power of God in themselves ; 
but also to teach thee, and to preach unto thee, 
both much of God and thyself; as also the righte- 
ousness, and justice of God against sin; ' For the 
wrath of God is revealed fi'om heaven against all 

ungodhness and unrighteousness of men, who hold 
the truth in unrighteousness ; Because that which 
may be known of God is manifest in them ; for 
God hath shewed it unto them. For the invisible 
things of him from the creation of the world are 
clearly seen, being imderstood by the things that 
are made, even his eternal power and Godhead; 
so that they are without excuse. ' Ko. i. 18— 20. 

1. The creation then of the world, namely, of 
the heavens, earth, sun, moon, stars, with all other 
the creatures of God: they preach aloud to all 
men, the eternal power and Godhead of their Crea- 
tor. Ps. viii. 3. In wisdom he hath made them all ; 
Ps. civ. 24. to be teachable, and carrying instruction 
in them ; and he that is wise, and will understand 
these things, even he shall understand the loving- 
kindness of the Lord ; for ' the works of the Lord 
are great, sought out of all them that have pleasure 
therein.' Ps. cvii.; cxi. 3. 

2. As the creation in general preacheth to every 
man something of God; so they do hold forth, how 
man should behave himself both to God, and one 
to another ; and will assuredly come in, in the 
judgment, against all those that shall be found 
crossers, and thwarters of what God by the crea- 
tures doth hold forth to us. 

(1.) As First, The obedience of the creatures, 
both to God and thee, (a.) To God, they are all 
in subjection (set devils and men aside) even the 
very dragons, and all deeps, fire, hail, snow, and 
vapours, Ps. cxlviii. 7, 8. fulfilling his word. Yea, the 
winds and seas obey him. Mar. iv. a. Thus, I say, 
by their obedience to God they teach thee obedi- 
ence, and by their obedience shall thy disobedience 
be condemned in the judgment. Ps. cdviL 15—18. (b.) 
Their obedience to thee, also teacheth thee obedi- 
ence to all superiors; for every kind of beasts, and 
of birds, and serpents, and things in the sea, is 
tamed, and hath been tamed, and brought into 
obedience by mankind. Man only remains untamed 
and unruly, and therefore by these is condemned. 

Ja. iii. 7, 8. 

(2.) The frultfulness of all the creatures in their 
kind, doth teach and admonish thee to a fruitful 
life to Godward, and in the things of his holy word. 
God did hut say in the beginning. Let the earth 
bring forth fruit, grass, herbs, trees, beasts, creep- 
ing things, and cattle after their kind; and it was 
so. Ge. i. 2i. But to man, he hath sent his pro- 
phets, rising early, and sending them, saying, ' 
do not this abominable thing that I hate.' Je. xliv.4. 
but they will not obey. For if the Gentiles, which 
have not the law, do, by some acts of obedience, 
condemn the wickedness of those who do by the 
letter and circumcision, break the law : how much 
more shall the fruitfulness of all the creatures come 
in, in the judgment, against the whole world! As 
Job saith, By the obedience and fruitfulness of the 



creatures he judgeth, and so will judge, the people. 

Job xxxTi. 27— S3. 

(3.) The knowledge and wisdom of the creatures, 
do with a check, command thee to he wise, and do 
teach thee wisdom. The stork in the heaven, the 
swallow and the crane, hy ohserving the time and 
season of their coming, do admonish thee to learn 
the time of grace, and of the mercy of God. Je. viii. 7. 
The ox and the ass, by the knowledge they have 
of their master's crib, do admonish thee to know 
the bread and table of God, and both do and shall 
condemn thy ignorance of the food of heaven. 
Is. i. 8. 

(4.) The labour and toil of the creatures doth 
convict thee of sloth and idleness. ' Go to the 
ant, thou sluggard; consider her ways, and be 
wise ; ' for she provideth her food in the summer, 
and layeth up against the day of trial. Pi. vi. 6, 7. 
But thou spendest the whole summer of thy life in 
wasting both time and soul. All things are full 
of labour, saith Solomon, Eci. 8, only man spendeth 
all the day idle. Mat. xx. 6. and his years like a tale 
that is told. Pa. jc. 9. Eo. X. SI. The coney is but a 
feeble folk, yet laboureth for a house in the rock, 
to be safe from the rage of the hunter. Pr. xxx. S6. 

The spider also, taketh hold with her hands, and 
is in king's palaces. Pr. xix. 23. It is man only 
that turneth himself upon the bed of sloth, as 
the door doth itself upon the hinges. 'Tis man, 
I say, that will neither lay hold on the rock 
Christ, as the coney doth teach, nor lay hold on 
the kingdom of heaven, as the spider doth bid 
him. Jn. T. 40. 

(5.) The fear that is in all creatures, when they 
perceive that danger is near, it teacheth men to 
fly from the wrath to come, ' In vain the net is 
spread in the sight of any bird, ' Pr. L 17. but man, 
man only is the fool-hardy creature, that heth 
wait for his own blood, and that lurketh privily 
for his own life. How I say, will every creature 
fly, run, strive, and stmggle to escape the danger 
it is sensible of ! 'Tis man only that delighteth 
to dance about the mouth of hell, and to be know- 
ingly smitten with Satan's snare. Ko. i. 32. 

(6.) The dependence that all the creatures have 
upon God ; they teach thee to depend on him that 
made thee; yea, and will in the judgment condemn 
thee for thy unlawful practices, and deah'ngs for 
thy preservation. The young ravens seek their 
food from God, Ps. cxM, 9, Job jomiii. 41. and will con- 
demn thy lying, cheating, overreaching, defrauding, 
and the like. They provide neither storehouse, 
nor barn ; Lu. xu. 24. but thou art so greedy of these 
things, that thou for them shuttest thyself out of 
the kingdom of heaven. Pr. xm. 16. 

(7.) The love and pity that is in their hearts to 
their young, and one another : will judge and con- 
demn the hard-heartedness that is in thee to thy 

own soul. What shall I say? ' The heaven shall 
reveal his iniquity ; and the earth shall rise up 
against him.' Jobxx. 27. That is, all the creatures 
of God, they will, by their fruitfulness and subjec- 
tion to the will of their Creator, judge and con- 
demn thee for thy disobedience, and rebellion 
against him. 

3. Now, as these creatures do every day call 
unto thee, and lay before thee these things: so he 
hath for thy awakening, in case thou be asleep, 
and senseless, creatures of another nature ; as, 

(1.) Thy bed, when thou liestdown in it, preach- 
eth to thee thy grave ; thy sleep, thy death ; and 
thy rising in the morning, thy resurrection to judg- 
ment. Job xiv. 12. xrii. 13. Is. xxvi. 19. 

(2.) The jad that thou seest with thine eyes, 
and the felons that look out at the grate, they put 
thee in mind of the prison of hell, and of the 
dreadful state of those that are there. Lu. xii. 58, so. 

(3.) The fire that bums in thy chimney, it holds 
forth the fire of hell unto thee. is. x. 16. Ke. xx. 14. 

(4.) The ugly smell, stench, and steam, of the 
burning brimstone, it shews thee the loathsome, 
odious, and dreadful torments of hell. Ee. xix. 20. 

(5.) The darkness of the night in solitary places, 
and the fears that do commonly haunt those that 
walk therein : it preacheth to thee the fears and 
frights, the scares and amazements, that will for 
ever attend all damned souls. Mat. riii. 12. De. xxviji. C5 

(6.) By thy delighting, when thou art cold, to 
lay sticks on the fire to warm thyself, not caring 
how fiercely they flame therein, so thou canst be 
wai-m and be refreshed thereby, by this, I say, 
God preacheth to thee, with what delight he will 
burn sinners in the flames of hell, for the eashig 
of his mind, and the satisfaction of his justice. 
'Ah,' saith he, ' I will ease me of mine adversaries, 
and avenge me of mine enemies.' is.i. 24. 

(7.) Yea, by thy blowing the fire, that it may 
fasten upon the wood the better ; thou preachest 
to thyself how God will blow the fire of hell by the 
rigour of his law, to the end, it may by its flames, 
to purpose, kindle upon damned sinners, is. xix. 33. 

All these things, as inconsiderable and unlikely 
as they may appear to you now, yet in the judg- 
ment will be found the items, and warning words 
of God to your souls. And know, that he who 
could overthrow the land of Egypt with frogs, Uce, 
flies, locusts, &c., will overthrow the world, at the 
last day, by the book of the creatures ; and that 
by the least and most inconsiderable of them, as 
well as by the rest. This book of the creatures, 
it is so excellent, and so full, so easy, and so suiting 
the capacity of all, that there is not one man in 
the world but is catched, convicted, and cast by it. 
This is the book, that he who knows no letters may 
read in ; yea, and that he who neither saw New 



Testament, nor Old, may know botli mucli of God, 
and himself by. 'Tis this book, out of which gene- 
rally, both Job and his friends did so profoundly 
discourse of the judgments of God ; and that out 
of which God himself did so convincingly answer 
Job. Job was as perfect in this book, as we are, 
many of us in the scriptures ; yea, and could see 
further by it, than many now adays do see by the 
New Testament and Old. This is the book out of 
which, both Christ, the prophets, and apostles, do 
so frequently discourse by their similitudes, pro- 
verbs, and parables, as being the most easy way 
to convince the world, though by reason of their 
ignorance, nothing wiU work with them, but what 
is set on their heart by the Holy Ghost. 

One word further, and I have done with this, 
and that is, God hath sealed the judgment of the 
world by the book of the creatures ; even by man's 
own carriage unto such of them, which, through 
any impediment, have disappointed his expecta- 
tions. As thus : if thou hast but a tree in thy 
orchard, that neither beareth fruit, nor aught else 
that is good ; why, thou art for hewing it down, 
and for appointing it, as fuel for the fire. Now 
thou little thinkest that by thy thus judging thou 
shouldst pass sentence upon thy own fruitless soul; 
but it is so; 'And now also the axe is laid unto 
the root of the trees, therefore every tree which 
bringeth not forth good fruit is hewn down, and 
east into the fire.' For as truly as thou sayest of 
thy fruitless tree, Cut it down, why doth it cumber 
the ground ? so truly doth thy voice cause heaven 
to echo again upon thy head, Cut him down ; why 
doth he cumber the ground? Mat. iii. lO; Lu. xiii. 6— 8; 

Eze. XV. 1—6.* 

Further, the inclination of thy heart towards 
fruitless and unprofitable creatures, doth fore-preach 
to thee, the inclination of the heart of God towards 
thee in the judgment. If thou hast either cow, or 
any other beast, that is now unprofitable to thee, 
though thou mayst suff'er them for some time to be 
with thee, as God sufFereth sinners in the world, 
yet all this while thy heart is not with them, but 
thou wilt take thy time to clear thy hands of them. 
Why, just so shall thy judgment be, as God saith, 
' Though Moses and Samuel stood before me,' that 
is, to pray me to spare this people, ' yet my mind 
coiiM not be towards this people : east them out of 
my sight, and let them go forth.' Je.xv.iiE2e.xiv.13, 14 

* Buiiyan's sattctificd mind, well stored witli the sacred 
scriptures, richly enjoyed the contemplation of natm'e. No 
writer, however blessed with extensive learning, sanetified by 
deep and glowing piety, has opened the book of creation 
with such a master mind, as a witness against man at the day 
of judgment. In this, as in many other things, Bunyan 
stands [ire-cmineiit; a striking illustration of the ways of God, 
who poiu'cd such abundance of heavenly treasure into an earthen 
vessel, despised and persecuted of men. — Ed. 

Thus I say, will God judge the world at the last 
day ; he will open before them, how they have de- 
generated and gone back from the principles of 
nature in which he created them. Also how they 
have slighted all the instructions that he hath given 
them, even by the obedience, fruitfulness, wisdom, 
labour, fear, and love of the creatures; and he will 
tell them, that as to their judgment, they them- 
selves have decided it, both by their cutting down 
that which was fruitless, and by the withdrawing 
of their hearts from those things, which to them 
were unprofitable, ' As therefore the tares are 
gathered, and burned in the fire, so shall it he in 
the end of the world.' As men deal with weeds, 
and rotten wood : so will God deal with sinners in 
the day of judgment : and will bring in, I say, all 
the counsels and warnings he hath given men by 
these things, both to clear up and to aggravate 
their judgment to them. 

Second, The second book that will be opened at 
this day, it wiU be the book of God's remembrance. 
Mai. iu. 16. For as God hath in his re-„., ,. , .. „ 
membrance, recorded all and every remembraiice 
particular good thing that his own °'"^°' 
people hath done to, and for his name while they 
were in this world : so he hath in his remembrance, 
recorded all the evil and sin of his adversaries; even 
everything. Eo. xii. u. Now God's remembrance is 
so perfect every way, that it is impossible that 
anything should he lost, that is committed to it to 
be kept, and brought forth to the judgment at the 
time appointed; for as a thousand years are but 
as yesterday, with his eternity: so the sins that 
have been committed thousands of years since, they 
are all so fii-mly fixed in the remembrance of the 
eternal God, that they are always as fresh and 
clear in his sight, as if they were but just now in 
committiniT. He calleth again the things that are 
past, Ec. iii. 15. and hath set ' our [most] secret sins 
in the light of his countenance.' Ps. xc. 8. As he 
also saith in another place, ' lieU [itself] is naked 
before him, and destruction hath no covering,' 
Job xxvi. 6. that is, the most secret, cunning, and 
hidden contrivances of the most subtle of the infer- 
nal spirits, which yet are far more Blethy,t than 
men, to hide their wickedness ; yet, I say, all their 
ways, hearts, and most secret doings, are clear, to 
the very bottom of them, in the eyes of the great 
God. AU things are open and bare before the 
eyes of him with whom we have to do; who will 
bring to light the hidden things of darkness, and 
will make manifest the cotmsels of the heart. 

lie. iv. 13; 1 Co. iv, 6. 

'Ye that say. The Lord shall not see, neither 

t 'Slethy,' now obsolete, sJy, cunning, stealthy. 'Darkened 
with men's sleightie jugling, aud connterfait crafts.' Bishop 
Gardiner, — En. 



shall the God of Jacob regard it. Understand, [0] 
ye brutish among the people : and ye fools, when 
will ye be wise ? He that planted the ear, shall he 
not hear ? he that formed the eye, shall he not 
see ? he that chastiseth the heathen, shall not he 
correct ? he that teacheth man knowledge, shall not 

he hnaw ? ' Ps. xciv. a— lO ; see aluo Ho. vii. 2. and viii. 13. ' C an 

any hide himself in secret places that I shall not 
see him ? ' — that is, when he is committing wicked- 
ness — ' saith the Loed : Do not I fill heaven and 
earth ? saith the Lord, ' Je. xxui. m. 

Now to know and see things, it is the cause 
among men of tlioir remembrance. Wherefore, 
God to shew us, that he will remember all our sins 
if we die out of Christ, he tells us, that he luioweth, 
and seeth them all, and therefore must needs 
remember them; for as is his sight and knowledge, 
so is his remembrance of all things. 

When this book of his remembrance therefore is 
opened, as it shall be, in the judgment, then shall 
be brought forth of their hidden holes, all things, 
whatsoever hath been done since the world began, 
whether by kingdoms in general, or persons in 
particular. Now also shall be brought forth to 
open view, all the transactions of God and his Son, 
among the sons of men, and everything shall be 
applied to every particular person, in equity and 
justice, to whom they belong: the sins that thou 
hast committed shall be thy own, and thou thyself 
shalt bear them. ' The Lord is a God of know- 
ledge, and by him actions are weighed. ' l Sa, ii. s. 

It win be marvellous to behold how by thousands, 
and ten thousands, God wiU call from their secret 
places, those sins, that one would have thought, had 
been dead, and buried, and forgotten ; yea, how he 
will shew before the sun, such things, so base and 
so horrid, that one would think, it was not in the 
hearts of any to commit; for all is recorded in the 
book of God's remembrance. While men are here, 
they have a thousand tricks to present themselves 
one to another, far more fair, and honest than they 
are, or ever were. As Christ said to the Pharisees, 
' Ye are they which justify yourselves before men; 
but God Imoweth your hearts : ' Lu. xvL 15. Ay, God 
knoweth, indeed, what a nest, what a heap, what 
swarms; yea, what legions of hellish wickednesses, 
there are with power lurking, like cockatrices, in 
those men, that one would swear a thousand times, 
are good and honest men. The way of men in 
their sins, it is like ' an eagle in the air, the way 
of a serpent upon a rock, the way of a ship in the 
midst of the sea ; and the way of a man with a 
maid,' saith Solomon, Pr. xxx. 19. that is, hiddenly, 
closely, covertly, burying all imder fair pretences, 
wipeth their mouths in the close of their evil, 
saying, 'I have done [no] wickedness.' Pr. xxx. 20. 

But tliis, though it may serve for the time pre- 
sent, and no longer, God wiU not be deluded, nor 


blinded, nor mocked, nor put off. Oa. vi. 7. ' They 
consider not - - that I remember all tlieir wicked- 
ness;' Ho. vii. 2. saith he, 'but I will reprove thee, 
and set them in order before thine eyes.' Ps.1.21. 
Here will be laid open the very heart of Cain the 
murderer, of Judas the traitor, of Saul the adver- 
sary of David, and of those that under pretences 
of holiness have persecuted Christ, his word, and 
people. Now shall every drmakard, whoremaster, 
thief, and other wicked person, be turned their 
inside outward; their hearts right open, and every 
sin, with every circumstance of place, time, person 
with whom, with the causes also that drew them to 
the commission of every evil, be discovered to all. 
Here will be no hiding yourselves behind curtains, 
nor no covering yourselves with the black and 
dark night. ' If I say, Surely the darkness shall 
cover me; even the night shall be liglit about me: 
Yea,' God, ' darkness hideth not from thee; but 
tlie night shineth as the day: the darkness and the 
light are both alike to thee. ' Ps. cxxxix. 11, 12. 

The piercing eye of God, beholds all places, per- 
sons, and things; the holy hand of his justice writ- 
eth tliem down in the book of his remembrance ; 
and by his power and wisdom, will he open and 
read to all men exactly, distinctly, and convinc- 
ingly, whatever hath passed from them, or been 
done by them, in their whole life; for, 'For all these 
things God will bring thee into judgment. ' Ec xi. 9. 
Again, as God will bring out of the book of his 
remembrance, whatever hath passed from thee 
against him ; so also will he then bring forth by 
the same book, all things and carriages of his 
towards thee. 

Here wiU he bring to thy mind, every sermon 
thou hast heard, every chapter thou hast read ; 
every conviction thou hast had on thy conscience; 
and every admonition that hath been given thee 
in all thy life, when thou wast in the land of the 

Now will God lay open before thee, what patience 
he extended to thee, how he let thee live one year, 
two years, ten, yea, twenty and twenty years,* and 
all to try thee. Yea, now also will he bring to thy 
view, how many times he warned, rebuked, threat- 
ened, and chastised thee for thy wickedness; how 
many awakening providences and judgments he 
continually laid before thy face ; yea, how many a 
time thou didst, like Balaam, run upon the point 
of the sword of justice, and how he gave back, as 
being loath to kill thee. >'u. xxii. 23— 34. 

Now also again, shall be brought before thee 
and all men, how many stragglings God had with 
thy heart, on thy sick-bed, to do thee good ; yea, 

* ' Twenty and twenty years,' a singular mode of expression, 
probably alluding to the forty years' trial of the Israelites ia 
the wilderness. — Ed. 



and at sucli times, how many vows, promises, 
engagements, and resolutions tliou madest before 
God, to turn, if he would release thee from thy 
affliction, and take off his rod from thy back; and 
yet, how thou didst, like the man possessed, Mar. v. 
1—6. break and snap in twain all these chains of 
iron, with which thou hadst bound thy soul, and 
that for a very lust and sin. Here also, will be 
opened before thee, how often thou hast sinned 
against thy light and knowledge ; how often thou 
hast laid violent hands on thy own conscience; how 
often thou hast laboured to put out that light that 
hath stood in thy way to hinder thee from sinning 
against thy soul. Ah, Lord, what a condition 
will the Christless soul be in at this day ! how will 
every one of these things afflict the damned soul ! 
They wiU pierce like arrows, and bite like serpents, 
and sting like an adder. With what shame, will 
that man stand before the judgment-seat of Christ 
who must have all things he hath done against 
God, to provoke the eyes of his glory to jealousy, 
laid open before the whole host of the heavenly 
train ! It would make a man blush to have his 
pockets searched, for things that are stolen in the 
midst of a market, especially, if he stand upon his 
reputation and honour. But thou must have thy 
lieart searched, the bottom of thy heart searched; 
and that, I say, before thy neighbour whom thou 
hast wronged, and before the devils whom thou 
hast served ; yea, before God, whom thou hast 
despised, and before the angels, those holy and 
delicate creatures, whose holy and chaste faces will 
scarce forbear blushing, while God is making thee 
vomit up, all thou hast swallowed ; for God shall 
bring it out of thy belly. Job xx. 12—15. 

For as for God to forget iniquity, is one of the 
chief heads of the covenant of grace, and is an 
argument of the highest nature, to beget and to 
continue consolation in the godly : so the remem- 
brance of iniquity, by the Lord, it is one of the 
heaviest loads and judgments, that can befal any 
poor creature. ' Lord, ' saith the prophet, ' remem- 
ber not against us former inquities. ' And again, 
' If thou. Lord, shouldst mark iniquities, Lord, 
who shall stand ? ' Ps. cxxx. 3. And the reason is, 
because, that which the Lord forgettcth, is for- 
given for ever; He. viii. 13; Ro. iv. 6— 8. but that which 
he remembereth, it is charged for ever, and 
nothing can take it away—' Though thou wash 
thee with nitre, and take thee much soap, yet thine 
iniquity is marked before me, saith the Lord God. ' 

Je. ii. 23. 

Third. The third book that will at this day be 

„. . ^, opened, and out of which God will judge 

of tiic law the world : it is the hooh of the law, or ten 

words given forth on the Mount Sinai. 

But this book will more specially concern those 

that have received it, or that have had Imowledge 

thereof. Every one shall not be judged by this book, 
as there delivered, though they shall he judged by 
the works of it, which are written in their hearts. 
' As many as have sinned without law, shall also 
perish without law : and as many as have sinned in 
the law, shall be judged by the law.' ito.ii.13. That 
is, the heathens that never knew the law, aa deh- 
vered on Sinai, they shall be judged by the law, 
as it was written in man's heart in his creation, 
which is comprised within the book of the crea- 
tures, but those that have knowledge of the law, 
as delivered on Sinai: they shall be judged by the 
law as there given. 

Now then, this book when it is opened at the 
day of judgment, it will to those to whom it espe- 
cially relates, be a most terrible law, far surpassing 
the two afore-mentioned. This law, as I may so 
say, it is the chief and most pure resemblance of 
the justice and holiness of the heavenly majesty, 
and doth hold forth to all men the sharpness and 
keenness of his wrath above the other two that I 
have before mentioned. I say, both because it 
hath been delivered more plain and open, both as 
to the duty enjoined, and the sin prohibited; and 
therefore must of necessity, fall with the more 
violence upon the head of all that shall be found 
within the compass of it. This law, it hath in it 
to be opened at this day, these two general heads : 

1. A discovery of the evil of sin, that is so, 
against plain light and truth; and, secondly, a dis- 
covery of the vanity of all things, that will at this 
day be brought by siimers for their help and plea 
at the judgment. Alas, who can but imagine, that ' 
the poor world, at the day of their arraignment, 
should muster up all that ever they can think of, 
as arguments to shelter them from the execution 
of that fierce wrath, that then, with sinking souls, 
they will see prepared for them. 

As to the first of these, the apostle tells us that 
' the law entered, that the offence might abound,' 
Ko. V. 20. or be discovered what it is. As he saith 
again, ' I had not known sin, but by the law,' 
Ro. vii. 7. 13. Thus it is in this life, and thus it will 
be in the day of judgment, that is, those that see 
sin, and that in its abounding nature, and in its 
exceeding sinfulness, they must see it by the law, 
for that is indeed the glass by which God dis- 
covereth sin, and the filthy spots of leprosy, that 
are in the soul. Ja. i. 23—25. Now those that have 
not the happiness to see their sin by the law in 
this life, while there is a fountain of grace to wash 
in, and be clean; they must have the misery io see 
it at the judgment, when nothing is left but misery 
and pain, as the punishment for the same. At 
which day, those little tittles of this holy law, that 
now men so easily look over, and sin against witli 
ease, they will every one of them appear with such 
dread, and with such flaming justice against every 



offence committed; that if heaven and earth itself, 
should step in to shelter the sinner from the justice 
and wrath due to sin, it would turn them up by the 
roots. ' It is easier for heaven and earth to pass, 
than one tittle of the law to fail. ' Lu. xvi. 17. If there 
appeared such flames, such thunderings, and tem- 
pests, as there were at the giving of the law; what 
flames and blackness will there appear at the exe- 
cution thereof ! And if at the giving of the law 
there appeared so much holiness and justice, that 
it made all Israel fly; yea, holy Moses 'exceedingly 
fear and quake,' what will become of these that 
God shall judge by the rigour of this law in the 
day of judgment? Ex, xix. 16; He. xii.21. 

what thunderings and lightnings, what earth- 
quakes and tempests, will there be in every damned 
soul, at the opening of this book ? Then, indeed, 
will God visit them ' with thunder, and with earth- 
quake, and great noise, with storm and tempest, 
and the flame of devouring fire. ' is. xxix. 6. ' For 
behold,' saith the prophet, 'the Lord will come 
with fire, and with his chariots like a whirlwind, 
to render his anger with fury, and his rebuke with 
flames of fire. ' chap. ixvi. 15. 

The Lord wiU come with fire, that is, in the 
flaming heat of his justice and holiness against 
sin, and sinners, to execute the rigour of his 
threatenings upon their perishing souls. 

2. The second general head, that is contained 
in this law, to he opened at this day is, its exact- 
ness, and purity, and strictness as to all acts of 
good that any poor creature hath done in this life, 
whereby he in the judgment will think to shelter, 
or secure himself from the wrath of God. This is 
the rule, and line, and plummet, whereby every 
act of every man shall be measured ; Ro. iii. 31, 23. and 
he whose righteousness is not foimd every way 
answerable to this law, which all will fall short of, 
but they that have the righteousness of God by 
faith in Jesus Christ : he must perish, as he saith, 
' Judgment also will I lay to the line, and righte- 
ousness to the plummet : and the hail shall sweep 
away the refuge of lies, and the waters shaU over- 
flow the hiding place.' is.xxriii. 17. That is, though 
men may now shelter themselves under legal re- 
pentance, cold profession, good meaning, thinkings, 
and doings : yet all these things must be measured, 
and weighed in the balance of God's most righteous 
law: and, as I said, whatever in that day is not 
found the righteousness of God, it will be found a 
refuge of lies, and will be drowned by the over- 
flowing of the wrath of God, as the waters of Noah 
overflowed the world. And hence it is that all 
the ungodly will at this day, be found as stubble, 
and the law as fire. Mai, iv, 1. As it saith, ' From 
his right hand went a fiery law. ' Be. xxxiii. 3. And 
again, ' His lips are full of indignation, and his 
tongue as a devouring fire. ' is. xxn. 27. For as fire, 

where it seizeth, doth burn, eat, destroy, devour 
and consume: so will the law, all those that at 
this day, shall be found under the transgression of 
the least tittle of it. It will be with these souls 
at the day of judgment, as it is with those coun- 
tries that are overrun with most merciless con- 
querors, who leave not anything behind them, but 
swallow up all with fire and sword. ' For by fire, 
and by his sword, will the Lord plead with all 
flesh: and the slain of the Lord shall be many.' 
is.ixvi. 16, There are two things at the day of judg- 
ment, will meet in their height and utmost strength, 
and they are sin and the law; for the judgment 
will not be, till the iniquity of the world be full 
ripe. Joel ui. 13, Ee, xiv. 16—20. 

Now then, when sin is come to its full, havinsr 
played all its pranks, and done all the mischief it 
can against the Lord of glory : then God brings 
forth the law, his holy and righteous law, one of 
which will now reign for ever, that is, either the 
law or sin : wherefore sin and sinners, they must 
tremble, with all that help, and hold them up ; for 
God ' will magnify the law, and make U honour- 
able. ' Is. xMi. 21. That is, will give it the victory 
over the world for ever ; for that is holy, just, and 
good ; they are unholy, unjust, and bad. Thei'e- 
fore by this law ' the Lord shall rain snares, fire, 
and brimstone, and an horrible tempest : this shaU 
be the portion of their cup. ' Ps. xi. 6. Let no man 
say then, that because God is so famous in his 
mercy and patience, in this day of his grace, that 
therefore he will not be fierce, and dreadful in his 
justice, in the day of judgment ; for judgment and 
justice, are the last things that God intends to 
bring upon the stage, which wUl then be to the 
fuU, as terrible, as now his goodness and patience, 
and long-sufierance are admirable. Lord, ' who 
knoweth the power of thine anger ? even according 
to thy fear, so is thy wrath. ' Ps, xc. ll. 

You may see, if you will, a few of the sparks of 
the justice of God against sin and sinners. By 
his casting ofi' angels for sin, from heaven to hell ; 
by his drowning the old world ; by his burning of 
Sodom and Gomorrah, to ashes ; condemning them 
with an overthrow, making them an example to 
those that after should live ungodly. 2 Pe. ii. 4—6. 
Jude 6, 7. 

For ' what things soever the law saith, it saith 
to them who are under the law ; that every mouth 
may be stopped, and all the world may become 
guilty before God. ' Ro. m, 19. 

Moses seems to wonder, that the children of 
Israel could continue to live, when they did but 
hear the law delivered on the mountain — 'Did ever 
people,' saith he, ' hear the voice of God speaking 
out of the midst of the fire, as thou hast heard, 
andlive ?' De.iv. 33. that ye did but know the 
law, and the wondrous things that are written 



therein, before the Lord cause that fearful voice to 
be heard — ' Cursed is every one that continueth 
not in all things that are written in the book of 
the law to do them ; ' Ga. iii. lo. which curse miist 
fall on all that walk not in all the commandments 
of God vntlwut iniquity; Eze. xxxiii. 15. which none do, 
I say, but they that walk in Christ, who hath 
alone fulfilled them all. Col. u. 10. 

The law is that which standeth at the entrance 
of the paradise of God, as a flaming sword, turning 
every way to keep out those that are not righteous 
with the righteousness of God ; Ge. m. 24. that have 
not skill to come to the throne of grace by that 
new and living way which he hath consecrated for 
us through the veil; that is to say, his flesh, 
He. x, 20. for though this law, I say, be taken away 
by Christ Jesus, for all that truly and savingly 
believe ; CoL ii. M. yet it remains in full force and 
power, in every tittle of it, against every soul of 
man, that now shall be foimd in his tabernacle, 
that is, in himself, and out of the Lord Jesus ; 
Ro. iii. 19. it lieth, I say, like a lion rampant at the 
gates of heaven, and will roar upon every uncon- 
verted soul, fiercely accusing every one that now 
would gladly enter in through the gates into this 
city. Job xTiii. u. Jn. v. 45. So, then, he that can 
answer all its most perfect and legal commands, 
and that can live in the midst of devouring fire, 
and there enjoy God and solace himself, he shall 
dwell on high, and shall not be hurt by this law — 
' His place of defence shall he the munitions of 
rocks : bread shall be given him ; his waters slmll 
he sure. Thine eyes shall see the king in his 
beaxity : they shall behold the land that is very far 
off. ' Is. xxxiii. 16, 17- Blessed then is he whose righte- 
ousness doth answer every point of the law of God, 
according to l Co. l so. he shall he able to escape all 
those things that shall come to pass, and to stand 
before the Son of man ; for in himself, our God is 
a consuming fire, and man out of Christ, is but as 
stubble, chafi', thorns, briars, and fuel for the wrath 
of this holy and sinner-consuming God to seize 

upon for ever. He. xii. 29. Mai. i?. 1. Mat. iii. 13. He. vi. 8. Is. 

xxvii. 4. 2 Sa. xxiii. 6, 7. ' Who can stand before his in- 
dignation ? And who can abide the fierceness of 
his anger ? His fury is poured out like fire, and 
the rooks are thrown down by him.' Na. i. 6. 

Now when these three books are thus opened, 
there will without doubt, be sad throbbing and 
pricking, in every heart that now stands for his 
life, before the judgment-seat of Christ, the righ- 
teous Judge ; and without all question, they will 
be studying a thousand ways to evade and shift 
the stroke, that by the sin that these three books 
do charge them with, will immediately fall upon 

But now to cut ofi' all these at a blow, forthwith 
appear the witnesses, who are ready to evince, and 

make full and soul-killing proof of every particular 
charged against them. 

[First Witness.]— knA the first is ^^ ^.^^^^^^^ 
Gnd himself. 'I,' saith he, 'will be ^bem their evi- 
a swift witness against the sorcerers, 
and against the adulterers, and against false 
swearers, and against those that oppress the hire- 
ling in his wages, the widow, and the fatherless, 
and that turn aside the stranger from his rigM, and 
fear not me, saith the Lord of hosts.' Mai. iii. 6. 

This must needs be of great sway with every 
soul, that God should now come in. I will witness, 
saith God, that these things of which you are ac- 
cused before the Judge are true. I have seen all, 
know all, and write down all. There hath not 
been a thought in your heart, nor a word in your 
tongue, but I have known it altogether ; aU things 
have always been open and naked to mine eye. He. 
iv. 13. Yea, my eyelids try the children of men. 
Pa. xi. 4. I have known your down-sitting, and your 
up-rising ; and have understood your thoughts afar 
ofi'. I have compassed your path, and am well 
acquainted with all your ways. Ps. cxxxix. 1—3. 

1. You have not continued in that state of 
nature in which I did at first create you ; Ec. vii. 29. 
you have not liked to retain that knowledge and 
understanding of God, that you had, and might 
have had, by the very book of the creatures. Ko. I 
You gave way to the suggestions of fallen angels, 
and so your foolish hearts were darkened and 
alienated, and estranged from God. 

2. All the creatures that were in the world, have 
even condemned you ; they have been fruitful, but 
you fruitless ; they have been fearful of danger, 
but you foolhardy ; they have taken the fittest 
opportunity for their own preservation, but thou 
hast both blindly, and confidently gone on to thy 
punishment. Pr. xxii. 8. 

3. Touching the book of my remembrance, who 
can contradict it? Do not I fill heaven and earth? 
saith the Lord. Was not I in all places to behold, 
to see, and to observe thee in all thy ways ? My 
eye saw the thief, and the adulterer, and I heard 
every lie and oath of the wicked. I saw the hypo- 
crisy of the dissembler. ' They have committed 
villany in Israel, and have committed adultery with 
their neighbours' wives, and have spoken lying 
words in my name, which I have not commanded 
them; even Iknow, and am a witness, saith the 
Lord. ' Je. xxk. 23. 

4. God wiU also come in against them for their 
transgressing his law, even the law which he de- 
livered on Mount Sinai ; he will, I say, open every 
tittle thereof in such order and truth : and apply 
the breach of each particular person with such con- 
vincing argument, that they will fall down silenced 
for ever — ' Every mouth shall be stopped, and all 
the world shall become guilty before God. ' eo. iii. la. 



[Second Witness."] — There is yet another witness, 
for the condemning the transgressors of these laws, 
and that is, conscience — ' Their conscience also 
hearing witness,' saith the apostle. Ko. ii. 15. Con- 
science is a thousand witnesses. Conscience, it 
will cry amen to every word that the great God 
doth speak against thee. Conscience is a terrible 
accuser, it wiU hold pace with the witness of God 
as to the truth of evidence, to a hair's breadth. 
The witnesses of conscience, it is of great autho- 
rity, it commands guilt,* and fasteneth it on every 
soul which it accuseth ; and hence it is said, ' If 
our heart [or conscience] condemn us.' iJn.Ui. 20. 
Conscience will thunder and lighten at this day; 
even the consciences of the most pagan sinners in 
the world, wUl have sufficiently wherewith to 
accuse, to condemn, and to make paleness appear 
in their faces, and breaking in their loins, by rea- 
son of the force of its conviction. Oh, the mire 
and dirt, that a guilty conscience, when it is forced 
to speak, will cast up, and throw out before the 
judgment-seat! It must out, none can speak 
peace, nor health, to that man upon whom God 
hath let loose his own conscience. Cain wUl now 
cry, ' My punishment is greater than I can bear ; ' 
Judas will hang himself; and both Belshazzar 
and Felix wUl feel the joints of their loins to be 
loosened, and their knees to smite one against 
another, when conscience stirreth. Ge. iv. 13. Mat. xxvii. 
3. Da. T. 6. Ac. xjdv. 23. When Conscience is once tho- 
roughly awakened, as it shall be before the judg- 
ment-seat: God need say no more to the sinner 
than Solomon said to filthy Shimei, ' Thou knowest 
all the wickedness which thine heart is privy to.' 
1 Ki. ii. 44. As who should say. Thy conscience 
knoweth, and can well inform thee of all the evil, 
and sin that thou art guilty of. To all which it 
answereth, even as face answereth to face in a 
glass; or as an echo answereth the man that 
speaketh; as fast, I say, as God chargeth con- 
science will cry out, Guilty, guilty ; Lord, guUty 
of all, of every whit ; I remember clearly all the 
crimes thou layest before me. Thus, I say, wiU 
conscience be a witness against the soul, in the 
day of God. 

[Third Witness.] — As God and conscience will 
at this day be most dreadful witnesses against the 
sinful man ; so also will those several thoughts 
that have passed through man's heart, be a witness 
also against him. As he said before, ' Their con- 
science also bearing witness, and their thoughts the 
meanwhile accusing, or else excusing one another; 
In the day when God shall judge the secrets of 

* Conscience, at the day of judgment, will imperatively 
'command guilt,' whicli had been committed, to appear, and 
will fasten it upon the soul, which it accuseth. This is a most 
impressive and solemn appeal; — there can then be no conceal- 
ment, no subterfuge. — En. 

men by Jesus Christ according to my gospel.' 

Ro. ii. 15, 16. 

The thoughts come in as a witness for God 
against the sinner upon the account of that un- 
steadiness and variety that were in them, both 
touching God, and their ownselves. Sometimes 
the man thinks there is no God, but that everything 
hath its rise of itself, or by chance, or fortune — 
' The fool hath said in his heart, There is no God.' 

Ps, xiv, 1. 

Sometimes, again, they think there is a God, 
but yet they think and imagine of him falsely. 
' Thou thoughtest that I was altogether such an 
one as thyself,' saith God; 'hvt I wUl reprove 
thee.' Ps. 1. 21. 

Men think, that because they can sin with de- 
Hght : that therefore God can let them escape with- 
out punishment. Nay, oftentimes they think, that 
God doth either quite forget their wickedness, or 
else that he will be pleased with such satisfaction 
as they are pleased to give him, even a few howl- 
ing prayers. Ho. Tii. 14. feigned and hypocritical tears, 
and weepings, which pass from them more for fear 
of the punishment of hell-fire, than because they 
have offended so holy, so just, and so glorious a 
God, and so loving and so condescending a Jesus. 

Mai. ii. 13. 

Sometimes again, they have had right thoughts 
of something of God, but not of him together ; 
either thinking so of his justice, as to drive them 
from him, and also cause them to put him out of 
their mind. Job xxi. 14. Or else so thinking of his 
mercy as that they quite forget his holiness and 
justice. Now both these are hut base thoughts of 
God, and so erroneous, and sinful thoughts. 

Sometimes also, they have pretty right thoughts 
of God, both as to justice and mercy, but then, 
through the wretchedness of their unsatisfied 
nature, they, against this light and knowledge, do, 
with shut eyes, and hardened hearts, rush fiercely, 
knowingly, and willingly again into their sins and 

wickedness. He. vi. 4—6; x. 26. 2 Pe. ii. 20. 

As men have these various thoughts of God, so 
also their thoughts are not steady about themselves. 

Sometimes they think they are sinners, and 
therefore they have need of mercy. 

Sometimes again, they think they are righteous, 
and so have not so much need ; mark, and yet both 
alike rotten and base ; because, as the last is alto- 
gether senseless, so the first is not at aE savingly 
sensible. Mar. x. 17—22. Lu. x™. 11, 12. 

Sometimes again, they think they are gods; 
Eze. xxviii. 1—6. that they shall never die ; or that if 
they do die, yet they shall never rise again ; 1 Co.iv. 
IS. or if they do rise again, yet they shall be saved, 
though they have lived vilely and in their sins all 
the days of their life. De. xxix. I8-20. Now, I say, 
every one of these thoughts, with ten thousand 



more of the like nature, will God bring in against 
the rebels in the judgment-day. ^Vluoh thoughts 
shall every one of them be brought forth in their 
distinct order. He sheweth to man what is his 
thought. Am, iv. 13. And, again, ' I know that thou 
canst do every thing, and iJiai no thought can be 
with-holden from thee. ' Job xlii. 2. We read, that 
when the strangers at Jerusalem did hut hear the 
apostles speak to every one of them in their own 
language, how it amazed and confounded them. 
Ac. ii. 6—8. But, I say, how will they look and be 
amazed when God shall evidently, clearly, and fully 
speak out all their hearts, and every thought they 
have had before them ! 

Now the reason and strength of this witness will 
lie here, that God will by the variety and crossness 
that their thoughts had one to another, and by the 
contradiction that was iu them, prove them sinners 
and ungodly ; because that, 1 say, sometimes they 
thought there was a God, sometimes again, they 
thought there was none. Sometimes they thought, 
that he was such a God, and sometimes again, they 
thought of him quite contrary ; sometimes they 
thought he was worth regarding, and sometimes 
they thought he was not ; as also, sometimes they 
thought he would be faitliful, both to mercy, and 
justice, and sinners ; and sometimes again, they 
thought he would not. 

What greater argument now can there be, to 
prove men, vanity, froth, a lie, sinners, deluded by 
the devil, and such as had false apprehensions of 
God, his ways, his word, his justice, his holiness, 
of themselves, their sins, and every action ? 

Now they will indeed appear a very lump of con- 
fusion, a mass of sin, a bundle of ignorance, of 
atheism, of unbelief, and of all things that should 
lay them obnoxious to the judgments of God. This 
wiU God, I say, by mustering up the thoughts of 
man, and by shewing of them, that every imagina- 
tion and thought of their heart was only evil, and 
that continually, (by shewing of them what stag- 
gering, drunken, wild, and uncomely thoughts they 
liave had, both of him, and of themselves,) con- 
vince them, cast them, and condemn them for 
sinners, and transgressors against the book of 
creatures, the book of his remembrance, and the 
book of the law. By the variety of their thoughts, 
they shall be proved unstable, ignorant, wander- 
ing stars, clouds carried with a tempest, without 
order or guidance, and taken captive of the devil 
at his will. 

Now, while the wicked are thus standing upon 
their trial and lives before the judgment-seat, and 
that in the view of heaven and hell, they, I say, 
hearing and seeing such dreadful things, both writ- 
ten and witnessed against every one of them, and 
that by such books and such witnesses as do not 
only talk, hut testify, and that with the whole 

strength of truth against them: they will then 
begin, though poorly, and without any advantage, 
to plead for themselves, which plea will be to this 

Lord, we did find in the scriptures, that thou 
didst send a Saviour into the world, to ^^ ^^^^^,^ 
deliver us from these sins and miseries, plea for liim- 

„ . , 1. 1 • 1 J ^eli at tLe 

We heard this Saviour also publislied, judgment- 
and openly proffered to such poor sin- ^""• 
ners as we are. Lord, Lord, we also made pro- 
fession of this Saviour, and were many of us fre- 
quenters of his holy ordinances. We have eaten 
and drank in thy presence, and thou hast taught 
in our streets. Lord, we have also some of us, 
been preachers ourselves, we have prophesied in 
thy name, and in thy name have we cast out devils, 
and done many wondrous works. Nay, Lord, we 
did herd among thy people ; we forsook the pro- 
fane and wicked world, and carried our shining 
lamps before us in the face of all men ; Lord, Lord, 

open to us. Mat. vii. SI— 23 ; XiT. 1, 2, 10, 11 ; Lu. xiii. 24-88. 

And all the while they are thus pleading, and 
speaking for themselves: behold, how earnestly 
they groan, how ghastly they look, and how now 
the brinish tears flow down like rivers from their 
eyes, ever redoubling their petition. Lord, Lord, 
Lord, Lord : first thinking of this thing, and then 
of that, ever contending, seeking, and striving to 
enter in at this strait gate. As Christ saith, 
'When once the master of the house is risen up,' 
that is, when Christ hath laid aside his media- 
tion for sinners, and hath taken upon him only to 
judge and condemn; then wiU the wicked begin 
to stand without, and to knock and contend for a 
portion among them that are the blessed. Ah, how 
wiU their hearts twitter while they look upon the 
kingdom of glory! and how will they ache and 
throb at every view of hell, their proper place! 
still crying, that we might inherit life, and 
that we might escape eternal death ! 

Fourth, But now, to take away all cavils and 
objections, that of this nature will arise in the hearts 
of these men: forthwith t/ie 6ooft o/'Zi/e The iwok of 
is brought out for a conclusion, and a ^""^ °''™''' 
final end of eternal judgment. As John saith, 'The 
books were opened ; and another book was opened, 
which is the book of life : and the dead were judged 
out of those things which were written in the 
books, according to their works.' Re. xx. 13. 

But this book of life, it is not at this time opened, 
because there are not any godly to be tried; for 
as I have shewed before, their judgment is past 
and over, before the wicked rise. The book of 
life, then, is now opened for further conviction of 
damned reprobates, that their mouths may be 
stopped for ever, as touching all their cavils, con- 
tendings, and arguments against God's proceeding 
in judgment with them. For believe it, while God 



IS judging them, they ■will fall to judging him again; 
but he will be justified in his sayings, and will 
overcome when he is judged at this day. Ro.iii.4^6. 
Yet not by a hasty and angry casting them away, 
but by a legal and convincing proceeding against 
them, and overthrowing all their cavils by his 
manifest and invincible truth. Wherefore, to cut 
off all that they can say, he will now open the 
book of life before them, and will shew them what 
is written therein, both as to election, conversion, 
and a truly gospel conversation. And will convince 
them that they neither are of the number of his 
elect, neither were they ever regenerate, neither had 
they ever a truly gospel conversation in the world. 

By these three things, then, out of this book, 
thou, who art not saved, must at last be judged 
and overcome. 

1. Here will be tried, whether thou art within 
that part of this book wherein all the elect are re- 
corded; for all the elect are written here, as Christ 
saith, 'Rejoice, because your names are written in 
heaven;' Lu. x. 20. and again, 'In thy book,' saith he 
to his Father, 'all my members were written.' Ps. 
cixiix. 16. He. xii. 23, 23. 

Now, then, if thy name be not found, either 
among the prophets, apostles, or the rest of saints, 
thou must be put by, as one that is cast away, 
as one polluted, and as an abominable branch ; 
Isa. xiv. 19. thy name is wanting in the genealogies 
and rolls of heaven, Ezr. u. 63. thou art not *pricked 
for everlasting life, therefore thou must not be de- 
livered from that soul-amazing misery; for there 
are no souls can, though they would give a thou- 
sand worlds, be delivered at the day of God but 
such that are found written in this book. Every 
one of those that are written, though never an one 
of those that are not written, shall in that day be 
delivered from the wrath to come. Da. xii. l. 

But, methinks, with what careful hearts will 
the damned now begin to look for their names in 
this book. Those that, when once the long-suffer- 
ing of God waited on them, made light of all ad- 
monition, and slighted the counsel of making their 
calling and election sure: would now give thou- 
sands of treasures, that they could but spy their 
names, though last and least among the sons of 
God. But, I say, how will they fail ? how will 
they faint? how will they die and languish in 
their souls ? when they shall stiU as they look, 
see their names wanting. What a pinch will it 
be to Cain to see his brother there recorded, and 
he himself left out. Absalom wiU now swoon, and 
be as one that giveth up the ghost, when he shall 
see David his father, and Solomon his brother 
written here, while he withal is written in the earth, 

* 'Pricked,' nominated by a puncture or mark, as our 
sheriffs are pricked. — Ed. 

among the damned. Thus, I say, will sadness be 
added to sadness, in the soul of the perishing 
world when they fail of finding their names in this 
part of ' the book of life of the Lamb slain from 
the foundation of the world.' He. xiii. 8. 

2. The second part of this book, is that in which 
is recorded, the nature of conversion, of faith, love, 
<fcc. And those that have not had the effectual 
word of God upon them, and the true and saving 
operation of grace in their hearts, which is indeed 
the true life which is begun in every Christian, 
they will be found stiU not written in this book; 
for the living, the holy living souls, are they only 
that are written therein ; as the prophet saith, 
' And he that remaineth in Jerusalem, shall he 
called holy, euen every one that is written among 
the living in Jerusalem:' is. ir.s. Eternal life is 
already in this life, begun in every soul that 
shall be saved; as Christ saith, ' He that believeth 
in me hath everlasting life.' And again, ' Whoso 
eateth my flesh, and drinketh my blood, hath eter- 
nal hfe; and I will raise him up at the last day.' 
Jn. vi. 64. And hence they are called the living, that 
are written in this book. Here then, the Lord will 
open before thee, what conversion is, in the true 
and simple nature of it, which when thou beholdest, 
thou wilt then be convinced, that this thou hast 
missed of; for it must needs be, that when thou 
beholdest by the records of heaven, what a change 
what a turn; what an alteration the work of regene- 
ration maketh on every soul, and in every heart, 
where the effectual call, or the call according to 
his purpose, is ; that thou who hast lived a stranger 
to this, or that hast contented thyself with the notion 
only, or a formal, and feigned profession thereof : 
I say, it cannot be but that thou must forthwith 
fall down, and with grief conclude, that thou hast 
no share in this part of the book of life neither, 
the living only are written herein. There is not 
one dead, carnal, wicked man recorded here. No; 
but when the Lord shall at this day make mention 
of Rahab, of Babylon, of Philistia, and Ethiopia: 
that is, of all the cursed rabble and crew of the 
damned: then he wiU say, that this man was horn 
there — that is, amongst them, and so hath his 
name where they have theirs; namely, under the 
black rod, in the king's black hook, where he hath 
recorded all his enemies and traitors. It shall be 
said of this man, of this ungodly man, that he was 
bom there, Ps. ixxxvii. 4. that he lived and died in the 
state of nature, and so under the curse of God, 
even as others: for as he said of wicked Coniah, 
' Write ye this man childless,' Jc. xxii.30. so he saith 
of every ungodly man that so departeth out of this 
world. Write this man graceless. 

Wherefore, I say, among the Babylonians and 
Philistines ; among the unbelieving Moors and 
pagans, his name will be found in the day when it 



vfill be inquired where every man was born; for 
God at this day, will divide the whole world into 
these two ranks — the children of the world, and 
the children of Zion. Wlierefore here is the honour, 
the privilege, and advantage that the godly above 
the wicked will have at the day of their counting, 
when the Lord maketh mention of Zion, it shall be 
then acknowledged that this and that (good) man 
was born in her. ' The Lord shall count, ' saith 
the prophet, 'when he writeth up the people, tlwit 
this Tnan was born there.' Ps. ixxxvU. 6. This man 
had the work of conversion, of faith, and grace in 
liis soul. This man is a child of Zion, of the 
heavenly Jerusalem, which is also written in 
heaven. Ga. ir. 26. He. xii. as. Blessed is the people 
that is in such a case. Ps. cxJiv. 16. 

But, poor soul, counters* will not go for gold 
now; for though so long as thou didst judge thy- 
self by the crooked rule of thy own reason, fancy, 
and affection, thou wast pure in thine own eyes : 
yet now thou must be judged alone by the words 
and rule of the Lord Jesus : which word shall not 
now, as in times past, be wrested and wrung, both 
this way and that, to smooth thee up in thy hypo- 
crite's hope and carnal confidence; but be thou king 
or keser,t be thou who thou wilt, the word of 
Christ, and that with this interpretation only, it 
shall judge thee in the last day. Jn. xii. 4-3. 

Now will sinners begin to cry with loud and bit- 
ter cries. Oh! ten thousand worlds for a saving 
work of grace. Crowns and kingdoms for the 
least measure of saving faith, and for the love, that 
Christ will say, is the love of his own Spirit. 

Now they will begin also to see the work of a 
broken and a contrite spirit, and of walking with 
God, as living stones, in this world. But alas! 
these things appear in their hearts to the damned 
too late; as also do aU things else. This will be 
but like the repentance of the thief, about whose 
neck is the halter, and he turning off the ladder ; 
for the unfortunate hap of the damned wUl be, that 
the glory of heavenly things will not appear to them 
till out of season. Christ must now indeed bo 
shewed to them, as also the true nature of faith 
and all grace ; but it will be, when the door is 
shut, and mercy gone. They will pray, and repent 
most earnestly; but it will be in the time of great 
waters of the floods of eternal wrath, when they 
cannot come nigh him. 1 Ti. vi. 15 ; Mat. xxv. lo, n ; Ps. 

xxxii. 6. 

Well, then, teU me, sinner, if Christ should now 
come to judge the world, canst thou abide the trial 
of the book of life ? art thou confident that thy 

* ' Counters,' false coin — 

' "Will you with counters sum 

Tlie vast proportion of lis infinite.' 

Shakspeare. — Ed. 
f ' Keser,' Caesar or emperor. — Ec. 

profession, that thy conversion, thy faith, and 
other graces thou thinkest thou hast, will pr 
gold, silver, and precious stones in this day ? . 
hold, he comes as a refiner's fire, and as fulh 
soap. Shalt thou indeed abide the melting i 
washing of this day? Examine, I say, beforeha 
and try thyself unfeignedly; for everyone 'tl 
doth truth cometh to the light, that his deeds n 
be made manifest, that they are wrought in Go 

Jn. iii. 31. 

Thou sayest thou art a Christian, that also tl 
hast repented, dost believe, and love the Lord Jesi 
but the question is, whether these things will 
found of equal length, height, and breadth with 1 
book of life, or whether, when thou art weighed 
the balance, thou wilt yet be found wanting. 
V. 27. How if, when thou comest to speak for tl 
self before God, thou shouldst say Sibboleth 
stead of Shibboleth: that is, though almost, i 
not rightly and naturally the language of the Ghr 
tians. Ju. xii. 6. 

If thou miss but one letter in thy evidence, th 
art gone; for though thoumayest deceive thyo' 
heart with brass, instead of gold, and with tin 
stead of silver, yet God will not be so put off. 
vi. 7. You know how confident the foolish virgi 
were, and yet how they were deceived. Th 
herded with the saints, they went forth from t 
gross pollutions of the world, they every one h 
shining lamps, and all went forth to meet t 
bridegroom, and yet they missed the kingdoi 
they were not written among the living at Jerui 
lem; they had not the true, powerful, saving wo 
of conversion, of faith, and grace in their sou 
they that are foolish take their lamps, but take 
oil, no saving grace, with them. Mat.x.vy.l-^ Th 
you see how sinners will be put to it before t 
judgment-seat from these two parts of this bo* 
of life. But, 

3. There is yet another part of this book to 
opened, and that is, that part of it in which a 
recorded those noble and Christian acts, that th- 
have done since the time of their conversion ai 
turning to Christ. Here, I say, are recorded tl 
testimony of the saints against sin and antichris 
their suffering for the sake of God, their love 
the members of Christ, their patience under tl 
cross, and their faithful frequenting the assembli 
of the saints, and their encouraging one another 
bear up in his ways in the worst of times ; evi 
when the proud were called happy, and when thi 
that wrought wickedness were even set up. As 1 
there saith, 'Then they that feared the Loi 
spake often one to another : and the LoED hear 
ened, and heard it, and a book of remembran 
was written before him for them that feared tl 
LoED, and that thought upon his name.' Mai. 




For indeed, as truly aa any person hath his 
Jiame found in the first part of this book of life, 
and his conversion in the second ; so there is a 
third part, in which there are his noble, spiritual, 
and holy actions recorded and set down. As it is 
said by the Spirit to John, concerning those that 
buffered martyrdom for the truth of Jesus, 'Write, 
Blessed are the dead which die in the Lord : 
Yea, saith the Spirit, that they may rest from 
their labours ; and their works do follow them.' Re. 

liv. 13. 

And hence it is that the labours of the saints 
and the book of life, are mentioned together, sig- 
nifying that the travels, and labours, and acts of 
the godly, are recorded therein. PUi iv. 3. 

And hence it is again, that the Lord doth tell 
Sardis, that those among them that stood it out to 
the last gasp, in the faith and love of the gospel, 
should not be blotted out of the book of life ; but 
they, with the work of God on their soul, and their 
labour for God in this world ; should be confessed 
before his Pather, and before his angels. Ee. iii. b. 

This part of this book, is in another place called, 
' The book of the wars of the Lord, ' Nu. xxi. 14. be- 
cause in it, I say, are recorded these famous acts 
of the saints against the world, flesh, and the devil. 

You find also, how exact the Holy Ghost is, in 
recording the travels, paius, labour, and goodness 
of any of the children of Israel, in their journey 
/.•om Egypt to Canaan, which was a representation 
of the travels of the saints, from nature to grace, 
and from grace to glory. King Ahasuerus, kept 
in his library a book of records, wherein was writ- 
ten, the good service that his subjects did for him 
at any time, which was a type also of the manner 
and order of heaven. And as sure as ever Mor- 
decai, when search was made in the J oils, was 
found there to have done such and such service for 
the king and his kingdom : Ea. vi 1, 2. so surely wiU 
it be found, what every saint hath done for God, 
at the day of inquiry. You find in the Old Testa- 
ment also, still as any of the kings of Judah died, 
there was surely a record in the book of Chronicles, 
of their memorable acts and doings for their God, 
the church, and the comtnonweallh of Israel, which 
fitiU doth further hold forth unto the children of 
men, this very thing, that all the kings of the New 
Testament, which are the saints of God, have all 
their acts, and what they have done for their God, 
(fee, recorded in the book of Chronicles in the 
heavenly Jerusalem. 

Now, I say, when this part of the book of life 
shall be opened, what can be found in it, of the 
good deeds and heaven-born actions of wicked men ? 
Just nothing; for as it is not to be expected that 
thorns should bring forth grapes, or that thistles 
should boar figs : so it cannot be imagined, that 
ungodly men should have anything to their com- 

\0L. II. 

mendations, recorded in this part of the book of 
hfe. What hast thou done, man, for God in this 
world? Art thou one of them that hast set thyself 
against those strong strugglings of pride, lust, 
covetousness, and secret wickedness, that remain 
in thy heart, like Job and Paul? Jobi. 8; 3Co. x. <t, 5. 
And do these strugglings against these things, 
arise from pure love to the Lord Jesus, or from 
some legal terrors and conviction for sin. Ga.T. a. 
Dost thou, I say, struggle against thy lusts, beoausp 
thou dost in truth, love the sweet, holy, and blessed 
leadings of the Spirit of the Lord Jesus ; its lead- 
ings of thee, I say, into his blood and death, for 
thy justification and deliverance from wrath to 

come. Plii. iii. 6— 8j 3 Co. v. 14. 

What acts of self-denial, hast thou done for the 
name of the Lord Jesus, among the sons of men? 
I say, what house, what friend, what wife, what 
children, and the hke, hast thou lost, or left for the 
word of God, and the testimony of his truth in the 
world ? Mat. xix. 27, 28. He. xu. 11. Wast thou One of 
them, that didst sigh, and afllict thyself for the 
abominations of the times? and that Christ hath 
marked and recorded for such an one ? Eie. ix. i. Zep. 

iii. 18. 

In a word, art thou one of them, that wouldst 
not be won, neither by fear, frowns, nor flatteries, 
to forsake the ways of God, or wrong thy con- 
science? or art thou one of them that slightest 
those opportunities that Satan and this world did 
often give thee to return to sin in secret. He. li. IB. 
These be the men whose praise is in the gospel, 
and whose commendable and worthy acts are re- 
corded before the Judge of all the world. Alas, 
alas, these things are strange things to a carnal 
and wicked man. Nothing of this hath been done 
by him in this life, and therefore how can any such 
be recorded for him in the book of life ? wherefore 
he must needs be shut out of this part also. As 
David saith, ' Let them be blotted out of the book 
of the living, and not be written with the righte- 
ous. ' Pa. box. 28. 

Thus I say, the wicked will find nothhig for 
their comfort, either in the first part of this book, 
where all the names of the elect are, neither will 
they find anything in the second part thereof, where 
are recorded the true nature and operation of effec- 
tual conversion, of faith, or love, or the like ; and 
I say, neither can anything be found in this third 
part, wherein are recorded the worthy acts, and 
memorable deeds of the saints of the Lord Jesus. 
Thus, when Christ therefore hath opened before 
them this book of life, and convinced , the ungodly 
at this day out of it, he will then shut it up again, 
saying, I find nothing herein that will do you good ; 
you are none of my elect, you are the sons of per- 
dition. Por as these things will be found clear 
and full in the book of life, so they will be found 



effectually wrought in tlie hearts of the elect, ail 
whose conversion and perseverance shall now be 
opened before thine eyes, as a witness, I say, of 
the truth of what thou liere seest opened before 
thee, and also of thy unregenerate estate. Now, 
thou wilt see what a turn, what a change, and 
what a clinging to God, to Christ, and his word 
and ways ; there was found in the souls of the 
saved ones! Here shall be seen also how re- 
solvedly, unfeigTiedly, and heartily the true child 
of God did oppose, resist, and war against Iiia most 
dear and darling lusts and corruptions. Now the 
saints are hidden ones, but then they shall be 
manifest ; this is the morrow in which the Lord 
will shew who are his, and who they are that fear 
the Lord, and who that fear him not. Ps. kxxiii. 3; l 
Sa. viii. 19. Nu. xvi. 5. Mai. iii. 18. Now you shall see how 
Abraham left his country; He. xi. 8. how close good 
Lot did stick to God in profane and wicked Sodom ; 
2Pe. ii.7.8. how the apostles left all to follow Jesus 
Christ ; Mat. xix. 29. and how patiently they took all 
crosses, afflictions, persecutions, and necessities for 
the kingdom of heaven's sake ; how they endured 
burning, striving, stoning, hanging, and a thousand 
calamities; how they manifested their love to their 
Lord, his cause, and people in the worst of times, 
and in the days when they were most rejected, 
slighted, abused, and abased ; ' then shall the King 
say to them on his right hand, (and that when all 
the devils and damned sinners stand by,) Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world: 
(you are indeed the truly converted souls, as ap- 
pears by the grace that was in your hearts) for I 
was an hungered, and ye gave me meat: I was 
thirsty, and ye gave me drink : I was a stranger, 
and ye took me in : Naked, and ye clothed me : I 
was sick, and ye visited me : I was in prison, and 
ye came unto me.' Matjor. 84— 36. You owned me, 
stood by me, and denied yourselves to nourish me 
and my poor members, in our low, and weak, and 
most despised condition. This, I say, the world 
shall see, hear, and be witnesses of, against them- 
selves and their souls for ever ; for how can it be, 
but these poor damned sinners should be forced to 
confess, that thej' were both Christless and grace- 
less, when they shall find, both in the book of life, 
and in the hearts of the holy and beloved souls, 
that which themselves are quite barren of, and 
greatest strangers to. The saints, by the fruits of 
regeneration, even in this world, do testify to the 
world, not only the truth of conversion in them- 
selves, but also that they are yet Christless, and 
so heavenless, and salvationless, that are not con- 
verted.; ITh. u. 10;2Ti.u. 2. But alas! while 
we are here, they wiU evade this testimony, both 
of our happiness, by calling our faith, phantasy; 
our communion with God, delusion; and the sincere 

profession of his word before the world, hypocrisy, 
pride, and arrogancy: yet, I say, when they see us 
on the right hand of Christ, commingled among 
the angels of Kght, and themselves on his left hand, 
and commingled with the angels of darkness ; and, 
I say, when they shall see our hearts and ways 
opened before their eyes, and owned by the Judge 
for honest hearts and good ways, and yet the same 
ways that they hated, slighted, disowned and con- 
temned, what will they, or what can they say, but 
thus — We fools counted their lives madness, and 
their end to be without honour ; but how are they 
numbered with the saints, and owned by God and 

And truly, was it not that the world might, by 
seeing the turn that is wrought on the godly at 
their conversion, be convinced of the evil of their 
ways, or be left without excuse the more in the day 
of God, (with some other reasons) they should not, 
I am persuaded, stay so long from heaven as they 
do, nor undergo so much abuse and hardship as 
frequently befals them. God, by the lengthening 
out the life of his people that are scattered here 
and there among men in this world, is making 
work for the day of judgment, and the overthrow 
of the implacable, for ever and ever; and, as I have 
said, will by the conversion, life, patience, self- 
denial, and heavenly-mindedness of his dear chil- 
dren, give them a heavy and most dreadfid blow. 
Now, when God hath thus laid open the work of 
grace, both by the book of life and the Christian's 
heart : then, of itself wiU fall to the ground, their 
pleading what gifts and abilities they had in this 
world; they will now see that gifts, and grace, are 
two things ; and also, that whosoever is graceless, 
let their gifts be never so excellent, they must 
perish and be lost for ever; wherefore, for aU their 
gifts, they shall be found the workers of iniqruty, 
and shall so be judged and condemned. Mat. vU. 22, 23. 
That is a notable place in the prophecy of Ezekiel, 
'Thus saith the Lord GOD,' saith he, 'If the 
prince, ' the Prince of Life, ' give a gift to any of 
liis sons, ' — that is, to any that are truly gracious 
— ' the inheritance, ' or the profit that he gets 
thereby, ' shall be his son's ' — that is, for the exer- 
cise of his gift he shall receive a reward ; ' but if 
he give a gift of his inheritance to one of his ser- 
vants, ' that is not a son, ' then it shall be his ' but 
' to the year of liberty; after, it shall return to the 
prince, ' &c. Ezc. xlvi. 16, 17. This day of liberty it is 
now, when the Judge is set upon the throne to 
judgment, even the glorious liberty of the children 
of God, Ro. viii. 21. wherefore then wiU Christ say to 
them that stand by, ' Take from him the pound, 
and give it to him that hath ten pounds. This ser- 
vant must not abide in the house for ever, though 
with the son it shall be so. ' Jn. viii. 35. Lu. x\x. 24. A 
man may be used as a servant in the church of 



God, and may receive many gifts, and much know- 
ledge of tie tilings of heaven, and yet at last him- 
self be no more than a very bubble and nothing. 

1 Co. xiii. 1—3. 

But now, I say, at tliis day, tliey shall clearly 
see the difference between gifts and grace, even as 
clearly, as now they that have eyes can see the 
difference between gifts and ignorance, and very 
foolishness. This our day doth indeed abound 
with gifts ; many sparkling wits are seen in every 
corner; men have the word and truths of Christ at 
their fingers' ends ; but alas, with many, yea, a 
great many, there is nought but wits and gifts ; 
they are but words, all their religion lieth in their 
tongues and heads, the power of what they say 
and know, it is seen in others, not in themselves. 
These are like the lord on whom the king of Israel 
leaned, they shall see the plenty, the blessed plenty 
that God doth provide, and will bestow upon his 
church, but they shall not taste thereof. 2 Ki. tU. 17 

Ohs. First. Before I conclude this matter, ob- 
Berve, [first,] that among all the objections and 
cavils that are made, and will be made, by the un- 
godly, in the day of the Lord Jesus, they have not 
one hump* about election and reprobation; they 
munnur not at all that they were not predestinated 
to eternal Ufe; and the reason is, because then they 
shall see, though now they are blind, that God 
could in his prerogative royal, without prejudice 
to them that are damned, choose and refuse at 
pleasure ; and besides, they at that day shall be 
convinced, that there was so much reahty and 
downright willingness in God, in every tender of 
grace and mercy to the worst of men ; and also so 
much goodness, justness, and reasonableness in 
every command of the gospel of grace, which they 
were so often entreated and beseeched to embrace, 
that they will be drowned in the conviction of this, 
that did refuse love, grace, reason, &c.; love, I 
say, for hatred, grace for sin, and things reason- 
able, for things unreasonable and vain. Now they 
shall see they left glory for shame, God for the 
devil, heaven for hell, light for darkness. Now 
they shall see that though they made themselves 
beasts, yet God made them reasonable creatures, 
and that he did with reason expect that they should 
have adhered to, and have dehghted in, things that 
are good, and according to God; yea, now they 
shall see, that though God did not determine to 
bring them to lieaven against their hearts and wills, 
and the love that they had to their sins : yet then 
they shall be convinced, that God was far from in- 
fusing anything into their souls, that shoidd in the 

* 'Hump;' or 'hnmp-baek' is a deformity in nature, so 
Bunyan uses the word 'hnmp' as a deformity in judgment. 

least hinder, weaken, obstruct, or let them in seek- 
ing the welfare of their souls. Now men will tattle 
and prattle at a mad rate, about election and re- 
probation, and conclude, that because all are not 
elected, therefore God is to blame that any are 
damned: but then they will see, that they are not 
damned because they were not elected, but because 
they sinned; and also that they sinned, not because 
God put any weakness into their souls, but because 
they gave way, and that wilfully, knowingly, and 
desperately, to Satan and his suggestions ; and so 
turned away from the holy commandment delivered 
unto them ; yea, then they will see, that though 
God at some times did fasten his cords about their 
heads, and heels, and hands, both by godly edu- 
cation, and smarting convictions, yet they rushed 
away with violence from all, saying, ' Let us break 
their bands asunder, and cast away their cords 
from us.' Ps.ii. 3. God will be justified in his say- 
ings, and clear when he judgeth, F8.Il4; though 
thy proud ignorance thinks to have, and to multiply, 
cavils against him. 

Obs. Second. But secondly, as the whole body 
of the elect, by the nature of conversion in their 
hearts, shall witness a non -conversion in the hearts 
of the wicked ; and as the ungodly shall fall imder 
the conviction of this cloud of witnesses : so, to in- 
crease their conviction, there will also be opened 
before them aU the labours of the godly, both 
ministers and others, and the pains that they have 
taken, to save, if it had been possible, these damned 
wretches ; and now will it come burning hot upon 
their souls, how often they were forewarned of this 
day; now they shall see, that there was never any 
quarter-sessions, nor general jail-delivery more pub- 
licly foretold of, than this day. You know that 
the judges before they begin their assizes, do give 
to the coimtry in charge, that they take heed to 
tlie laws and statutes of the king. Why rebel, 
thou shalt be at this day convicted, that every ser- 
mon thou hast heard, and that every serious debate 
thou hast been at about the things of God, and 
laws of eternity, they were to thee as the judge's 
charge before the assizes and judgment began. 
Every exhortation of every minister of God, it is 
as that which Paul gave to Timothy, and com- 
manded him to give in charge to others — ' 1 charge 
thee before God, and the Lord Jesus Christ, and the 
elect angels,' saith he, 'that thou observe these 
things;' and again, ' I give thee charge in the sight 
of God, who quickeneth all things, and be/ore Jesus 
Christ, who before Pontius Pilate witnessed a good 
confession ; That thou keep this commandment 
without spot, unrebukeable, imtil the appearing of 
our Lord Jesus Christ. ' iTi. v. 21 ; vi. 13, u. These 
things give in charge, saith he, that they may be 
blameless. This, I say, hast thou heard and seen, 
and yet thou hast not held fast, but hast cast away 



tlie things that thou hast heard, and has-t been 
warned of: alas! God will multiply his witnesses 
against thee. 

1. Thy own vows and promises shall he a wit- 
ness against thee, that thou hast, contrary to thy 
light and knowledge, destroyed thy soul, as Joshua 
said to the children of Israel, when they said the 
Lord should be their God. Well, saith he, ' Ye 
are witnesses against yourselves that ye have chosen 
you the Lord, to serve him. ' That is, if now you 
turn back again, even this covenant and resolution 
of yours will in the great day be a witness against 
you — 'And they said. We are witnesses.' Jos. xxiv. 23. 

2. Every time you have with your mouth said 
well of godliness, and yet gone on in wickedness ; 
or every time you have condemned sin in others, 
and yet have not refrained it yourselves ; I say, 
every such word and conclusion that hath passed 
out of thy mouth, sinner, it shall be as a witness 
against thee in the day of God, and the Lord Jesus 
Christ ; as Christ saith, ' By thy words thou shalt 
be justified, and by thy words thou shalt be con- 
demned.' Mat, xii. 37. I observe, that talk with who 
you will, they will with their mouth say, serving 
of God, and loving of Christ, and walking in ways 
of holiness, are best, and best will come of them. 
I observe again, that men that are grossly wicked 
themselves, will yet, with heavy censures and 
judgments, condemn drunkenness, lying, covetous- 
ness, pride, and whoring, with all manner of abo- 
minations in others; and yet, in the meantime, con- 
tinue to be neglecters of God, and embracers of 
sin and the allurements of the flesh themselves. 
Why, such souls, every time they speak well of 
godliness, and continue in their sins ; they do pass 
judgment upon themselves, and provide a witness, 
even their own mouth, against their own soul, at 
the judgment-seat^' Out of thy own mouth,' saith 
Christ, 'will I judge thee, thou wicked servant ;' 
thou knewest what I was, and that I loved to see 
all my servants zealous, and active for me, that at 
my coming, I might have received again what I 
gave thee, with increase; thou oughtest therefore 
to have been busying thyself in my work, for my 
glory, and thy own good; but seeing thou hast, 
against thy own light and mouth gone contrary : 
Angels, take this unprofitable servant, and cast ye 
him into utter darkness, there shall be weeping 
and gnashing of teeth ; he sinned against his light, 
he shall go to hell against his will. Mat ixv. 26—31. 

The very same I say, will befall all those that 
have used their mouth to condemn the sins of 
others, while they themselves live in their sins. 
Saith God, thou wicked wretch, thou didst know 
that sin was bad, thou didst condemn it in others, 
thou didst also condemn, and pass judgment upon 
them for their sin, 'Therefore thou art inexcusa- 
ble, man, whosoever thou art that judgest : for' 

thou that judgest dost the same thing; wherefore, 
' wherein thou hast judged another, thou condemnest 
thyself. ' I must therefore, saith Christ, look upon 
thee to be no other but a sinner against thy own 
mouth, and cannot but judge thee as a despiser of 
my goodness, and the riches of my forbearance ; 
by which means, thou hast treasured up wrath 
against this day of wrath, and revelation of the 
righteous judgment of God. Ro. u. 1—5. He thai, 
hnmieth to do good, and doth it not, to him it is sin. 
Thus will God, I say, judge and condemn poor 
sinners, even from and by themselves, to the fire, 
that lake of brimstone and fire. 

3. God hath said in his word, that rather than 
there shall want witness at the day of judgment, 
against the workers of iniquity : the very dust of 
their city, that shall cleave to his messengers that 
publish the gospel shall itself be a witness against 
them; and so Christ bid his servants say — 'Into 
whatsoever city ye enter, and they receive you not, 
go your ways out into the streets of the same, and 
say, Even the very dust of your city, which cleav- 
eth on us, we do wipe off against you:' (fee. ' But 
I say unto you, ' saith he to his ministers, ' it shall 
be more tolerable for Sodom ' at the judgment ' than 
for that city. ' Lu. x. 10—12. 

It may be, that when thou hearest that the dust 
of the street, (that clcaveth to a minister of the 
gospel, while thou rejectest his word of salvation,) 
shall be a witness against thee at the day of judg- 
ment: thou wilt be apt to laugh, and say. The 
dust a witness ! Witnesses will be scarce where 
diid is forced to come in to plead against a man. 
Well sinner, mock not; God doth use to confoimd 
the great and mighty by things that are not, and 
that are despised. And how sayest thou ? If God 
had said by a prophet to Pharoah, but two years 
before the plague, that he would shortly come 
against him with one army of lice, and a second 
army of frogs, and with a third army of locusts, 
&.C., and would destroy his land, dost thnu think 
it had been wisdom in Pharaoh, now to have 
laughed such tidings to scorn ? ' Is anything too 
hard for the Lord? Hath he said it, and shall 
he not bring it to pass?' You shall see in the day 
of judgment, of what force all these things will be, 
as witnesses against the ungodly. 

Many more witnesses might I here reckon up, 
but these at this time shall suffice to be nominated; 
for out of the mouth of two or three witnesses, 
every word shall be established. 2 Co. xiii. 1. ' And 
at the mouth of two or three witnesses, shall he 
that is worthy of death, be put to death.' De. xvii. 6. 
Jn. viii. 17. 

[Fourtli — the sentence of the ungodly.'] Thus 
then, the books being opened, the laws read, the 
witnesses heard, and the ungodly convicted; fortli- 
with the Lord and Judge proceeds to executioa. 



[the sentence and punishment of the wicked.] 

And to that end doth pass the sentence of eter- 
nal death upon them, saying, ' Depart from me, 
ye cursed, into everlasting fire, prepared for the 
devil and his angels. ' Mat. xxv. n. You are now 
by the hook of the creatures, hy the hook of God's 
remembrance, hy the book of the law, and hy the 
book of life, adjudged guilty of high treason against 
God and me; and as murderers of your own souls, 
as these faithful and true witnesses here have tes- 
tified, every one of them appearing in their most 
upright testimony against you. Also, you never 
had a saving work of conversion, and fiiith, passed 
upon you, you died in your sins; neither can I find 
anything in the last part of this book that will serve 
your turn, no worthy act is here recorded of you — 
When ' I was an hungered, and ye gave me no 
meat:' when ' I was thirsty, ye gave me no drink: 
when I was a stranger, ye took me not in : I was 
naked, but ye clothed me not : I was sick and in 
prison, but ye visited me not:' I have made a 
thorough search among the records of the living, 
and find nothing of you, or of your deeds, therein — 
' Depart from me, ye cursed, ' &c. Mat. xxv. 42, 43. 

Thus wiU these poor ungodly creatures be strip- 
ped of all hope and comfort, and therefore must 
need fall into great sadness and wailing, before the 
Judge; yea, crying out, as being loth to let go 
all for lost ; and even as the man that is fallen 
into the river, will catch hold of anything when he 
is struggling for Ufe, though it tend to hold him 
faster under the water to drown him : so, I say, 
while these poor creatures, as they lie struggling 
and twining under the ireful countenance of the 
Judge; they will bring out yet one more faint and 
weak groan, and there goes life and all; their last 
sigh is this — Lord, when saw we thee an hungered, 
and gave thee no meat ? or when saw we thee 
thirsty, and gave thee no drink ? when saw we 
thee a stranger, and took thee not in ? or naked, 
and clothed thee not? or when wast thou sick, or 
in prison, and we did not minister unto thee ? 
Mat. XXV. 44. 

Thus you see, how loath the sinner ia now to 
take a ' Tiay ' of life everlasting. He that once 
would not be persuaded to close with the Lord 
Jesus, though one should have persuaded him with 
tears of blood: behold how fast he now hangs 
about the Lord, what arguments he frames with 
mournful groans ; how with shifts and words he 
seeks to gain the time, and to defer the execution : 
Lord, open unto us ! Lord, Lord, open unto us ! 
Mat. XXV. 11. Lord, thou hast taught in our streets, 
and we have both taught in thy name and in thy 
name have we cast out devils. Mat. vii. 22. We have 
eaten and drank in thy presence. Lu. xiii. 26. And 

when did we see tliee an hungry, or thirsty, or a 
stranger, or naked, or sick, or in prison, and did 
not minister to thee ? Mat. xiv. 10, 11. poor hearts ! 
how loth, how unwillingly do they turn away from 
Christ! How loth are they to partake of the 
fruit of their ungodly doings ! Christ must say. 
Depart once, and depart twice, before they will 
depart. When he hath shut the door upon them, 
yet they knock, and cry, 'Lord, open unto us ;' 
when he hath given them their answer, ' that ho 
knows them not,' yet they plead and mourn. 
Wherefore he ia fain to answer again, ' I tell you, 
I know you not whence you are; depart.' Lu. xm,25 

' Depart.' this word. Depart! How dread- 
ful is it ! with what weight will it fall on the head 
of every condemned sinner ! For you must note, 
that while the ungodly stand thus before the 
Judge; they cannot choose but have a most famous 
view both of the kingdom of heaven, and of the 
damned wights in hell. Now they see the God of 
glory, the King of glory, the saints of glory, and 
the angels of glory; and the kingdom in which 
they have their eternal abode. Now, they also 
begin to see the worth of Christ, and what it is to 
be smiled upon hy him; from all which they must 
depart ; and as I say, they shall have the view of 
this; so they will most famously* behold the pit, 
the bottomless pit, the fire, the brimstone, and the 
flaming beds that justice hath prepared for them 
of old. Jude 4. Their associates also, will be very 
conspicuous, and clear before their watery eyes. 
They wiU see now, what and which are devils, and 
who are damned souls; now their great-grand- 
father Cain, and all his brood, with Judas and his 
companions, must he their fellow-sighers in the 
flames and pangs for ever. heavy day ! heavy 
word ! 

This word 'depart,' therefore, it looketh two 
ways, and commands the damned to do so too. 
Depart from heaven, depart to hell ; depart from 
life, depart to death : ' depart from me ' — now the 
ladder doth turn from under them indeed.! The 
Saviour turns them ofi^, the Saviour throws them 
down. He hath given him authority to execute 
judgment also, because he is the Son of man. 
Jn. >. 27. Depart from me : I would come to have 
done you good ; but then you would not. Now 
then, though you would have it never so willingly, 
yet you shall not. 

* 'Famously,' plainly, openly; in this sense obsolete. Til- 
lotson used the words ' famous malefactors.' Sermon on 1 John 
iv. 9.— Ed. 

t Bunyan here alludes to men convicted of crime ; but how 
many innocent, nay, pious servants of Christ, have been com- 
pelled to go up the ladder to the gibbet, and when the ropa 
has been adjusted and the ladder turned, have been ignomini- 
ously murdered by the sanction of wicked l.iws. — Ed. 



' Depart from me, ye cursed.' You lie open to 
the stroke of justice for your sins ; ye forsaken, 
and left of God, ye vessels of wrath, ye despisers 
of God and goodnessi^ you must now have vengeance 
feed on you; for you did, when you were in the 
■world, feed on sin, and treasure up wrath against 
this day of wrath, and revelation of the righteous 
judgment of God. Eo. ii. 3—6. 

'Depart, ye cursed, into everlasting fire.' Fire 
is that which of all things is the most insufferahle 
and insupportahle. Wherefore, hy fire, is shewed 
the grievous state of the ungodly, after judgment. 
Who can eat fire, drink fire, and lie down in the 
midst of flames of fire ? Yet this must the wicked 
do. Again ; not only fire, hut everlasting fire. 
' Behold how great a fire a little matter kindleth. ' 
A little sin, a little pleasure, a little unjust dealing 
and doing ; what preparation is made for the pun- 
ishment thereof. And hence it is, that the fire 
into which the damned fall, is called the lake, or 
sea of fire — 'And whosoever,' saith John, 'was 
not found written in the book of life was cast into 
the lake of fire and brimstone.' Ee. xx. 15. Little 
did the sinner seriously think, that when he was 
Binning against God, he was making such provi- 
sion for his poor soul ; but now 'tis too late to re- 
pent, his worm must never die, and his fire never 
shall be quenched. Mar. ix. 48. Though the time in 
which men commit sin is short, yet the time of 
God's punishing of them for their sin, is long. 

' Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels. In 
that he saith, ' prepared for the devil and his an- 
gels : ' he insinuates a further conviction upon the 
consciences of the damned. As if he had said, 
As for this fire and lake that you must go to, though 
you thought but little of it, because you were care- 
less, yet I did betimes put you in mind of what 
would be the fruits of sin ; even hy preparing of 
this judgment for the devil and his angels. 
The devil in his creation is far more noble than 
you ; yet when he sinned, 1 spared him not. He 
sinned also before man; and I, upon his sinning, 
did cast him down from heaven to hell, and did 
hang the chains of everlasting darkness upon him, 
Jude 6. which might, yea, ought to have been a fair 
item to you to take heed, but you would not. 
Ge. iii. 2—5. Wherefore, seeing you have sinned as 
he hath done, and that too, after he had both 
sinned, and was bound over to eternal punishment; 
the same justice that layeth hold on these more 
noble creatures, must surely seize on you. Re. xx. i. 
The world should be convinced of judgment then, 
' because the prince of this world is judged. Jn. ivi. 
8. And that before they came to this condition of 
hearing the eternal sentence rattle in their ears ; 
but seeing they did not regard it then, they must 
and shall feel the smart of it now. • Depart from 

me, ye cursed, into everlasting fire, prepared for 
the devil and his angels.' 

God would have men learn both what mercy 
and justice is to them, by his shewing it to others; 
but if they be sottish and careless in the day of 
forbearance, they must learn by smarting in the 
day of rebukes and vengeance. Thus it was with 
the old world ; God gave them one hundred and 
twenty years' warning, by the preparation of Noah, 
for the flood that should come; but forasmuch as 
they then were careless, and would not consider 
the works of the Lord, nor his threatening them 
by this preparation : therefore he brought in the 
flood upon the world of the ungodly, as he doth 
here the last judgment upon the workers of ini- 
quity, and sweeps them all away in their wilful 
ignorance. Mat. xxiv. 37—39. 

Wherefore, I say, the Lord Chief Judge by 
these words, ' Prepared for the devil and his an- 
gels,' doth as good as say. This fire into which 
now I send you, it did of itself, even in the pre- 
paration of it, had you considered it, forewarn you 
of this that now is come upon you. Hell-fire is 
no new, or unheard-of thing ; you cannot now 
plead, that you heard not of it in the world, neither 
could you with any reason judge, that seeing I 
prepared it for angels, for noble, powerful, and 
mighty angels ; that you, poor dust and ashes, 
should escape the vengeance. 

' Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels:' The 
sentence being thus passed, it remains now, the 
work being done, that every one goeth to his eter- 
nal station. Wherefore, forthwith this mighty 
company, do now with heavy heart, return again 
from before the judgment - seat : and that full 
liastily, God knoweth, for their proper centre, is 
the hell of hell ; into which they descend like a 
stone into a well, or like Pharaoh into the bottom 
of the Red Sea. Ex. xv. lo. For all hope being now 
taken from them, they must needs fall with vio- 
lence, into the jaws of eternal desperation, which 
will deal far worse with the souls of men, and 
make a greater slaughter in their tortured con- 
sciences, than the lions in the den with Daniel, 
could possibly do with the men that were cast in 
among them. Da. vi. 34. 

This is that which Paul calleth eternal judg- 
ment. He. ri. 3. because it is that which is last and 
final. Many are the judgments that God doth 
execute among the sons of men, some after this 
manner, and some after that; divers of which, con- 
tinue but for awhile, and none of them are eternal; 
no, the very devils and damned spirits in hell, 
though there, is the longest and most terrible of 
all the judgments of God, yet on foot: yet I say, 
they must pass under another judgment, even this 
last, great, and final judgment — ' The angels which 



kept not their first estate, but left their own habi- 
tation, he hath reserved in everlasting chains under 
darkness, unto the judgment of the great day.' 
Jude 6. And so also it is with damned souls ; for 
both Sodom and Gomorrah, with all other, though 
already in hell in their souls; yet they must, as I 
have before shewed, aU arise to this judgment, 
which wiU be their final judgment. Other of the 
judgments of God, as they have an end, so the 
end of many of them prove the profit of those on 
whom they are inflicted, being I say, God's instru- 
ments of conversion to sinners ; and so may fitly 
be compared to those petty judgments among men, 
as putting in the stocks, whipping, or burning in 
the hand : which punishments, and judgments, do 
often prove profitable to those that are punished 
with them ; but eternal judgment, it is like those 
more severe judgments among men, as beheading, 
shooting to death, hanging, drawing and quarter- 
ing, which swoop* all, even health, time, and the 
like, and cut off aU opportunity of good, leaving 
no place for mercy or amendment — ' These shall go 
away into everlasting punishment, ' &,c. Mat mt. 46. 
This word, • depart,' <fec., is the last word the 
damned for ever are like to hear — I say, it is the 
last voice, and therefore will stick longest, and 
with most power, on their slaughtered souls; there 
is no caUing of it back again; it is the very wind-up 
of eternal judgment. 

Thus then, the judgment being over, the king- 
dom ceaseth to be any longer in the hand of the 
man Christ Jesus ; for as the judges here among 
men, when they have gone their circuit, do dehver 
up their commission to the king; so Christ the 
judge, doth now deliver up his kingdom to his 
Father, Mat. nd. 8. and now, all is swallowed up of 
eternity. The damned are swallowed up of eternal 
justice and wrath; the saved, of eternal life and 
fehcity; and the Son also delivereth up, I say, 
the kingdom to the Father, and subjects himself 
under him that did put all things under him, that 
God may be all in aU. i Co. n-. 24—28. 

•For now is the end come, and not before, even 
the end of the reign of death itself; for death, and 
hell, and sinners, and devils, must now [fall] to- 
gether into the lake, that burns with fire and brim- 
stone. He. XX. 14, 15. And now is the end of Christ's 
reign, as the Son of man ; and the end of the 
reign of the saints with him, in this his kingdom, 
which he hath received of his Father for his work 
3ake, which he did for him, and for his elect. 
' Then cometh the end,' saith Paul, ' when he shall 
have delivered up the kingdom to God, even the 
Father;' But when shall that be? Why, he 

* The physician looks with another eye on the medicinal 
herb than the grazing ox, which swoops it in with the com- i 
mou grass. Glanville. — Ed, I 

answers, saying, ' When he shall have put down 
aU rule and all authority and power. For he must 
reign,' saith he, 'till he hath put all enemies under 
his feet, ' which will not be until the final sentence 
and judgment be over; for ' the last enemy that 
shall be destroyed ia death. For he (God) hath 
put all things under his feet. But when he saith, 
AU things are put under him, it is manifest that 
he is excepted which did put all things under him. 
And when aU things shall be subdued unto him, 
then shall the Son also himself be subject unto 
him that put all things under him, that God may 
be all in all.' i Co. xv. 34—38. 

All things being now at this pass — to wit, every 
one being in its proper place, God in his, Christ 
in his, the saint in his, and the sinner in his ; I 
shall conclude with this brief touch upon both the 
state of the good and bad after this eternal judg- 
ment — 

The righteous now shall never fear death, the 
devil, and hell more ; and the wicked shall never 
hope of life. 

The just shall ever have the victory over these 
things : but the wicked shall everlastingly be swal- 
lowed up of them. 

The holy shall be in everlasting light : but the 
sinner in everlasting darkness. Without light, I 
say, yet in fire ever burning, yet not consumed ; 
always afraid of death and hell, vehemently desiring 
to be annihilated to nothing. Continually fearing 
to stay long in hell, and yet certainly sure they 
shall never come out of it. Ever desiring the 
saints' happiness, and yet always envying their 
felicity. They would have it, because it is easy 
and comfortable ; yet cannot abide to think of it, 
because they have lost it for ever. Ever laden 
with the delight of sin ; and yet that is the greatest 
torture ; always desiring to put it out of their mind, 
and yet assuredly know they must for ever abide the 
guilt and torment thereof. 

The saints are always inflamed with the consi- 
deration of the grace that once they embraced ; 
but the wicked, most flamingly tormented with the 
thoughts of rejecting and refusing it. 

The just, when they think of their sins, they 
are comforted with the thoughts of their being 
delivered from them ; but the ungodly, when they 
think of their righteousness, will gnaw themselves, 
to think that this would not deliver them from hell. 

When the godly think of hell, it will increase 
their comfort; but when the wicked think of heaven, 
it will twinge them like a serpent. Oh, this eternal 
judgment! What would a damned soul give that 
there might be, though after thousands and hun- 
dreds of thousands of millions of years, an end put 
to this eternal judgment. But their misery is, 
they have sinned against a God that is eternal ; 
thoy have offended that justice that will never be 



satisfied ; and therefore they must abide the fire 
that never shall be quenched. Here is judgment, 
just and sad. 

Again ; as it will be thus with good and bad in 
general, so again, more particularly, when the 
wicked are thus aajudged and condemned, and also 
received of the fiery gulf, then they shall find, 
That as he that busieth himself to do good, shall 
have more glory than others ; so they that have 
been more busy and active in sin than others, they 
shall have more wrath and torment than others. 
For as doing good abundantly, doth enlarge the 
heart to receive and hold more glory: so doing 
evil abundantly, doth enlarge the heart and soul 
to receive punishment so much the more. And 
lience it is that you have such sayings as these — 
It shall be more tolerable in the judgment for 
Sodom than for others — Lu. a. 12. that is, than for 
those that had sinned against much greater light 
and mercy. ' For these, ' as he saith in another 
place, 'shall receive greater damnation.' Lu.xx. 47. 
Yea, it standeth to reason, that he who had most 
light, most conviction, most means of conversion, 
and that was highest towards heaven, he must 
needs have the greatest fall, and so sink deepest 
into the jaws of eternal misery. As one star — 
that is, as one saint — differeth from another in 
heaven ; so one damned soid shall differ from another 
in hell. It is so among the devils themselves ; 
they are some worse than others ; Beelzebub is the 
jirince, or chief of the devils. Mat. Lv. 3+. Mar. -ii. 53. 

That is, one that was most glorious in heaven ; 
chief among the reprobate angels before his fall, 
Is. xiv. 12. and therefore sinned against the greater 
light, mercy, and goodness ; and so became the 
chief for wickedness, and will also have as the 
wages thereof, the chief of torments. For that 
will be true of the damned in hell, which is prayed 
for against Babylon. — ' How much she hath glori- 
fied herself, and lived deliciously, so much torment 
and sorrow give her.' Ee. xviii. 7. Can it be imagined 
that Judas should have no more torment, who be- 
trayed the Prince of hfe and Saviour of the world, 
than others who never came near his wickedness 
by ten thousand degrees ? He that knew his 
master's will, and prepared not himself, neither did 
according to Lis will, shall be beaten with many 
stripes ; with many more stripes, than others that 
through ignorance did commit sin worthy of many 
stripes. But what should I thus discourse of the 
degrees of the torments of the damned souls in 
hell ? For he that suffers least, will the waters 
of a full cup be wrung out to him ; the least mea- 
sure of wrath, it will be the wrath of God, eternal 
and fiery wrath, insupportable wrath ; it will lay 
the soul in the gulf of that second death, which will 
for ever have the mastery over the poor damned 
perishing sinner. ' And death and hell were cast 
into the lake of fire. This is the second death. 
And whosoever was not found written in the book 
of life was cast into the lake of fire.' Ee. xx. u, 15. 







Answers to several Questions, with profitable Directions to stand fast in the Doctrine of Jesus the Son of MARY, against 
those blustering Storms of the Devil's Temptations, which do at this Day, Mice so many Scorpions, break loose from the 
bottomless Pit, to bite and torment those that have not tasted the Vertue of Jesus, by the Revelation of the Spirit of God- 

Published for the good of God's chosen ones, by that unworthy servant of CHRIST, 


By the grace of GOD, preacher of the GOSPEL of his dear SON. 

' Jesus saith, • • I am Ihe wai/, and the truth, and the life : no man comeih unto the Father hut ly me' — John xit. 6. 
' Neither is there salvation in any other.' — Acts I v. 12. 


This was the first work puWisbed by the indefati- 
gable servant of Christ, John Bunyan ; and he 
modestly sought the patronage of his brethren in 
the ministry, and Messrs. Burton, Spencly and 
Child wrote prefatory recommendations. The 
latter of these, Mr. John Child, for some temporal 
advantages afterwards conformed ; and became 
notorious for having, in a fit of despair, destroyed 

Well might Bunyan in this treatise, call the 
early period of his ministry ' distracted and dan- 
gerous times,' in which many a poor sincere in- 
quirer stood ' tottering and shaking, ' bewildered 
with the new din of sectaries, each boldly declaring 
his divine authority. In the midst of this storm 
of contending opinions, Bunyan stood forth con- 
spicuously to declare ' Gospel Truths ;' and to open 
and vindicate them these discourses were written. 
To enable the reader to understand and appreciate 
them, it will be needful to take a rapid glance at 
the state of society which then prevailed. The 
frivolities of dress and laxity of morals introduced 
by James the First, increased by the mixture of 
French fashions under the popish wife of Charles 
the First, had spread their debauching influence 
throughout the kingdom. George Fox, the founder 
of the Society of Friends, in an address ' To such 
as follow the world's fashions,' gives an almost 
incredible description of the tomfooleries of dross 
which prevailed. ' How doth the devil garnish 


himself, and the people are carried away with 
vanity — women plaiting their hair — men and wo- 
men powdering it, making their backs like bags 
of meal. The men having store of ribbands of 
divers colours about their waists, and at their 
knees, and in their hats. The women with their 
spots on their noses, cheeks, and foreheads— rings 
on their fingers — cufi"s double, like a butcher in 
his white sleeves — ribbands about their arms, 
hands, back, waists, knees^and hats like unto 
fidlers' bags — is not this the devil's adorning?'* 

At this period the iron hand of tyranny and op- 
pression over the worship of God had been suddenly 
paralyzed. The ruinous penalties, and even capi- 
tal punishments, which had enforced attendance 
on a form of common prayer, and a pretence to 
believe articles, creeds, and catechisms, ordained 
by Acts of Parliament, were removed. Man, by 
nature averse to religious inquiries, was now sti- 
mulated, under a threat of eternal ruin, personally 
and individually, to seek for truth and salvation. 
At this time a little persecuted band of puritans had 
directed every inquirer after salvation to the sacred 
Scriptures, which alone were able to make wise unto 
salvation, by the aid of the Holy Spirit enlightening 
their minds to understand, and subduing their wills 
to receive those eternal truths. But a new light 
was now discovered — that which lighteneth every 

* George Fox's Journal, folio, p. 144. 



man that cometli into the world ; and which, it 
was alleged, would alone, if cherished and followed, 
lead the honest inquirer into all truth. National 
religion, so called, had been propagated at an in- 
credible expense of treasure, and by the sacrifice 
of the best blood in the country, to the shrine of 
infallibility — called uniformity. A hireling priest- 
hood had limited to themselves the right to teach 
men how to be Christians. The result of all this 
was clearly seen, when the people were driven to 
think and choose for themselves. Their minds 
were in darkness and confusion, which quickly 
produced the most whimsical, mischievous, and 
even ludicrous opinions, mixed with truth. 

National establishments, whether Pagan, Moha- 
medan, or Christian — be this latter either Greek, 
Roman, or Protestant — have a direct and natural 
tendency to repress and prevent personal inquiries, 
lest they should interfere with uniformity in faith 
and worship; which is a presumed incapability of 
error on the part of those who impose them. Sys- 
tems, which IN FACT, although not in words, claim 
infallibility, by requiring implicit and absolute sub- 
mission, must have had a direct tendency to hood- 
wink and blind the people ; nor can we be sur- 
prised, that when their eyes were first opened, 
they saw indistinctly; or, to use a scripture phrase, 
'men as trees walking.' They utterly failed in 
preparing the mind to receive divine truth, or in 
furnishing an antidote to extravagant speculations 
in rehgion. 

The state of the millions can hardly he conceived; 
they had paid a priest to think on religion for them — 
to read the Bible for them — and to pray for them. 
They had paid the church to make them Christians 
— to confirm them — to forgive their sins — and to 
bury their bodies in sure and certain hope of hea- 
ven. From this fatal sleep of ignorance and error, 
they were aroused by itinerant preachers; many 
of whom were men of education, of irreproachable 
morals, and most benevolent habits. They went 
forth upon their mission at a fearful sacrifice of 
comfort, property, health, and even of life; calling 
all to repentance, and to obey the light within — 
to follow on to perfection in this life — and, at the 
same time, denouncing all hireling ministers. 
They were called in derision, Familists, Ranters, 
Quakers, New Lights, (fee. The old leaven, which 
had led the people without inquiry to follow the 
priests, now operated on multitudes to follow those 
ardent and self-denying leaders. The Familists, 
or family of love, were consistent in their lives ; — 
considered every day a sabbath, and baptized none 
under thirty years of age. The Ranters mingled 
a little truth with much error — abused their Chris- 
tian liberty — and lived Hcentiously, and were a 
scandal to religion. The Quakers — so called from 
their trembling agitation when under a powerful 

sense of eternal realities, and because, in preaching 
they admonished their hearers to tremble am 
quake at the word of God — considered the sacra 
ments as mere ceremonies, inconsistent with spiri 
tual worship — lived and dressed with the utmos 
simplicity, and took the lead in attacking error a 
all risks. 

These itinerants went through the whole lengtl 
and breadth of the land, and in every place of publi( 
resort they made proclamation. In fairs, markets 
meetings, assizes, and steeple-houses, their voici 
was heard denouncing evil and exhorting to righte 
ousness. Short weights and deceit were declarec 
an abomination to the Lord, in fairs and markets 
Every religious delusion was exposed in meeting! 
and parish churches. The journals of Georg( 
Fox, and others, are exceedingly interesting ii 
recounting their hazardous adventures, zeal, anc 
no ordinary degree of ready wit and talent. Som< 
of these itinerants came to Bedford, and in th( 
parish church, called ' the steeple-house,' in Bed 
ford town, on the 23d of May, 1656, they me 
John Bunyan, probably after he had been minis 
tering there. With him they held a public dispu 
tation or controversy, to which allusions are mad( 
by both parties,* and in Bunyan they met a mastei 
spirit who confounded them. The subjects in dis 
pute were of the deepest importance — the work oi 
the Holy Spirit in conversion — the authority of th( 
Bible — the perfection of holiness in this life — anc 
whether it was lawful to perform the work of tli( 
ministry for hire. 

After a very careful perusal of E. Burrough's 
answers to Bunyan, it is gratifying to find that th( 
whole truth is set forth in the following pages;— 
some of the facts are worthy of a careful notice, 
The Baptists and Independents had long existed 
in this country, and had pubhshed confessions of 
faith. The Ranters and FamiUsts existed not as 
sects but in name, and soon disappeared. The 
Quakers, who were confounded with the Ranters 
and Familists, were not at this time formed into a 
society; nor had they published any book of dis- 
cipline. The Society of Friends were some years 
after united, and have been one of the most usefu! 
as well as the brightest ornaments to this kingdom 
The works of Fox, Penn, Barclay, and others, witl 
their books of discipline, and yearly epistles, shew 
that they, to a very great extent, agree with Bun 
yan in his sentiments ; and it is well worthy of 
notice that, in the latter part of his life, when h( 
wrote his admirable treatise on the resurrection o 
the dead, he does not accuse the Society of Friend: 
with holding any false opinions. Bunyan is cleai 
and scriptural upon the ' Light within,' or tha 
conscience of right and wrong which all possess t( 

* See Biirrougli's Works, p. 30-1. 



their condemnation — as distinguislieJ from the in- 
dwelling of the Holy Spirit, the gift of God to his 
people, revealing in them the pardon of sin and 
hope of glory, by opening their understandings to 
receive the truths of the Bible. When Ann Blake- 
ley bid Bunyan ' throw away the Scriptures, ' he 
replied, ' No, for then the devil would be too hard 
for me. '* And when accused of being a hireling 
priest, how triumphant was the reply — it ought to 
be printed in letters of gold. He was charged with 
making merchandize of souls, and he answered — 
' Friend, dost thou speak this from thy own know- 
ledge, or did any other tell thee so? However, 
that spirit that led thee out this way is a lying 
spirit. For though I be poor, and of no repute in 
the world, as to outward things; yet through grace 
I have learned by the example of the apostle, to 
preach the truth ; and also to work with my 
hands, both for my own living, and for those that 
are with me, when I have opportunity. And I 
trust that the Lord Jesus, who hath helped me to 
reject the wages of unrighteousness hitherto, will 
also help me still, so that I shall distribute that 
which God hath given me freely, and not for filthy 
lucre's sake.'t How does this contrast with the 
description of the state clergy, before the triers 
were appointed. | 

Favoured by the kind assistance of Charles 
Bowden, the secretary to the Society of Friends, 
access was afforded me to the extensive library in 
Devonshire House, and upon collation of Bunyan's 
quotations with the original editions of Burrough's 
exceedingly rare tracts, my gratification was great 
to find that every extract made by John Bunyan 
was perfectly faithful. 

Edward Burrough, called a son of thimder and 
of consolation, answered both these treatises of 
Bimyan's, — denying, on the part of the Quakers, 
many of the charges made against them, as con- 
nected with the Eanters. He was a man of great 
talent — fearless, devoted, and pious. He became 
extensively useful; and like thousands of most ex- 
cellent men, was sacrificed at the shrine of that 
fanatical church over which the profligate and de- 
bauched Charles the Second was the supreme head. 
He died in the prime of life, receiving the crown 
of martyrdom, when his happy spirit ascended from 
Newgate in 1662 : aged 28 years. 

J'age 301. 

t Page 201. 

t Page 178. 

No sect was so severely tormented as the Qua- 
kers. A fanatical clergyman, Edward Lane, in 
a book called 'Look imto Jesus,' 1663, thus pours 
forth his soul, breathing out cruelty — ' I hope and 
pray the Lord to incline the heart of his majesty 
our religious King, to suppress the Quakers, that 
none of them may be suffered to abide in the 
land.' A prayer as full of cruelty against a 
most peaceful and valuable part of the commu- 
nity, as it was hypocritical in calling a debauched 
and profligate man [Charles the Second] ' our 
religious king.' 

Controversy was carried on in those days with 
extreme virulence ; learned and unlettered men 
alike used violent language, which, in this enlight- 
ened and comparatively happy age, is read with 
wonder. Burrough called his answer ' The Gospel 
of Peace contended for in the spirit of meekness 
and of love.' He meekly commences with — 'How 
long, ye crafty fowlers, will ye prey upon the inno- 
cent ; how long shall the righteous be a prey to 
your teeth, ye subtile foxes; your dens are in dark- 
ness, and your mischief is hatched upon your beds 
of secret whoredoms. ' He says, ' I own the words 
but 1 deny thy voice.' Such was the unhallowed 
spirit of controversy in that age. A harsh epithet 
was called faithful dealing: thus, a learned clergy- 
man, writmg upon Baptism, entitled his work — 
' The Anabaptists ducked and plunged over head 
and ears — washed and shrunk in the washing;' to 
which an equally learned Baptist replied, in his 
' Baby Baptism mere Babyism. ' AU this unseemly 
violence has passed away, and with it much of the 
virulence of persecution ; soon may it pass away 
altogether, only to be pointed at as the evidence 
of a barbarous age. We now look back to cruelties 
perpetrated in the times of Bunyan by the national 
religion, as a stigma upon human nature. 'What 
a church is this of yours, to be defended by gaols, 
and prisons, and whips, and stocks, and violent 
dealing. ' ' Let us fairly try our spiritual weapons, 
and not carnal cruel tortures.' ' Let us not hurt 
or imprison each other, nor put in the stocks, nor 
cruelly whip and lacerate each others' bodies ; but 
let us thrash deceit, whip and beat that and all 
false doctrines ; ' these were the breathings of our 
pilgrim forefathers,— it is the language of common 
sense and of real religion. May such sentiments 
spread, and sooa cover the earth!— Geo. Off or. 




Seeing the Lord hath been pleased to put it into 
my heart, to write a few things to thee (Reader) 
touching those things which are unost surely be- 
lieved by all those that are, or shall be saved. Lu. 
i. 1. Ac. xiii. 38. I think it meet also, to stir up 
thy heart by way of remembrance, touching 
those things that are the hindrances of thy believ- 
ing the things that are necessary to the welfare 
of thine immortal soul. And indeed, this is the 
only thing necessary ; it is better to lose all that 
ever thou hast, than to have thy soul and body 
for ever cast into hell; And therefore, I beseech 
thee to consider with me a few things touching 
the stratagems, or subtle temptations of the devil, 
whereby he lieth in wait, if by any means he may, 
to make thee fall short of eternal life, i Pe. v. 8. 

And first of all, he doth endeavour by all means 
to keep thee in love with thy sins and pleasures, 
knowing that he is sure of thee, if he can but 
bewitch thee to live and die in them. 1 Co. vi. 9, 
10; s Th. ii. 12. Yea, he knows that he is as sure of 
thee, as if he had thee in hell already. Jn. iii. 19. 
And that he might accomplish his design on 
thee in this particular, he laboureth by all means 
possible to keep thy conscience asleep in security 
and self - conceitedness, keeping thee from all 
things that might be a means to awaken and rouse 
up thine heart. As first, he will endeavour to 
keep thee from hearing of the word, by sug- 
gesting unto [thee] this and the other worldly 
business which must be performed ; so that thou 
wilt not want excuse to keep thee from the ordi- 
nances of Christ, in hearing, reading, meditation, 
(fee, or else, he seeks to disturb, and distract thy 
mind when thou art conversant in these things, 
that thou canst not attend to them diligently, and 
so they become unprofitable; or else if thou art a 
little more stirred, he labours to rook thee asleep 
again, by casting thee upon, and keeping thee in 
evil company, as among rioters, drunkards, jesters, 
and other of his instruments, which he employeth 
on purpose to keep thee secure, and so ruin thy 
soul and body for ever and ever. 

If not thus, then peradventure he will seek to 
persuade thee it is but a melancholy fit, and will 
put thee upon the works of thy calling, or thy 
pleasures, or physic ; or some other trick he will 
invent, such as best agreeth with thy nature. 
And thus thy heart is again deaded, and thou art 
kept in carnal security, that thou mightcst perish 
for ever. But if notwithstanding these, and many 
cunning slights more which might be named, he 
cannot so blind, and benumb thy conscience, but 
that it doth see and feel sin to bo a burden, 

' intolerable and exceeding sinful ; Then in tha 
second place, his design is to drive thee to despair, 
by persuading thee that thy sins are too big to be 
pardoned ; he will seek by all means possible to 
aggravate them by all the circumstances of time, 
place, person, manner, nature, and continuance of 
thy sins, he will object in thy soul, thou hast out- 
sinned grace, by rejecting so many exhortations, 
and admonitions, so many reproofs, so many ten- 
ders of grace ; hadst thou closed in with them it 
had been well with thee, but now thou hast stood 
it out so long, that there is no hope for thee: thou 
migbtest have come sooner, if thou didst look to be 
saved, but now it is too late. And withal, that he 
might carry on his design upon thee to purpose, he 
will be sure to present to thy conscience, the most 
sad sentences of the scripture ; yea, and set them 
home with such cimning arguments, that, if it be 
possible, he will make thee despair, and make 
away thyself, as did Judas. 

But if he be prevented in this his intended pur- 
pose; the next thing he doth beset thee with, is to 
make thee rest upon thine own righteousness, tell- 
ing thee, that if thou wilt needs be saved, thou 
must earn heaven with thyfingers' ends ; and it may 
be, he represents to thy soul such a scripture; 'If 
thou doest well, shaltthou not be accepted ?' And 
thou having (but in the strength of nature) kept 
thyself from thy former grosser pollutions, and it 
may be from some more secret sins, are ready to 
conclude, now thou dost well; now God accepts 
thee; now he will pardon, yea, hath pardoned tbee; 
now thy condition is good, and so goest on till 
thou meetest with a searching word, and ministrj', 
which tells thee, and discovers plainly unto thee, 
that thou doest all this while deceive thyself, by a 
vain hope and confidence; for tho' thou seek 
after the law of righteousness, thou hast not yet 
attained to the law of righteousness, nor yet canst, 
because thou seekest it ' not by faith, but as it 
were, by the works of the law. ' Ro. k. si, S3. Here 
again, thou art left in the mire, and now perad- 
venture thou seest, that thou art not profited by 
the works of the law, nor thy own righteousness: 
And this makes thee stir a little, but in process of 
time, (through the subtil sleights of the devil, and 
the wickedness of thine own heart;) thou forgettest 
thy trouble of conscience, and slippest into a notion 
of the gospel, and the grace thereof, and now thou 
thinkest thyself cock-sure : Now thou art able to 
say, ' He that lives and dies in his sins, shall be 
damned for them : lie that trusts in his own righ- 
teousness, shall not be saved : ' Now thou canst cry, 
' grace, grace, it's freely by grace, it's through 



the death of the man Christ Jesus, that sinners do 
attain unto eternal life.' He. ix. u. This, I say, thou 
hast in the notion, and hast not the power of the 
same in thine heart, and so it may he thine head 
is full of the knowledge of the scriptures, though 
thine heart be empty of sanctifying grace. And 
thus thou dost rejoice for a time. Yet because 
thou hast not the root of the matter within thee, 
in time of temptation thou fallest away. Lu. viu. 13. 

Now being in this condition, and thinking thy- 
self to be wondrous well, because of that notion of 
the truth, and that notion thou hast in the things 
of God : I say, being in this state, thou art liable 
to these dangers. 

First, Thou art like to perish if thou die with 
this notion in thine head, except God out of his 
rich grace do work a saving work of grace and 
knowledge in thy heart; for know this, thou may- 
est understand glorious mysteries, and yet be a 
cast-away. 1 Co. xUi. 1—3. Or else. 

Secondly, Thou art liable to the next damnable 
heresy that the devil sendeth into the world. 
See and consider Lu. viu. is. 2 Ti. a. is. I say, thou 
dost he liable to be carried away with it, and to 
be captivated by it; so that at last, through the 
delusions of the devil, thou mayest have thy con- 
science seared as with an hot iron, so hard, that 
neither law, nor gospel, can make any entrance 
thereinto, to the doing of thee the least good. 
And indeed, who are the men that at this day are 
BO deluded by the quakers, and other pernicious 
doctrines ; but those who thought it enough to be 
talkers of the gospel, and grace of God, without 
seeking and giving all diUgence to make it sure 
unto themselves ? ' And for this cause God' [shall 
send] hath sent ' them strong delusion, that they 
sliould believe a lie: -That they aU might be damned, 
who believed not the truth, but had pleasure in 
unrighteousness, ' as it is written. 3 iTl ii. 11, 13. And 
indeed if you mark it, you shall see, that they be 
such kind of people, who at this day are so carried 
away with the quakers' delusions : namely, a com- 
pany of loose ranbers, and light notionists, with 
here and there a legalist, which were shaking in 
their principles from time to time, sometimes on this 
religion, sometimes on that.* And thus these un- 
stable sends are deluded and beguiled at last. 3 Pe. ii. 
14. So that these who before (as one would have 
thought) had something of God in them, are now 
turned such enemies to the glorious truths of the 
gospel, that there are none so obstinately erroneous 
as they. And indeed it is just with God, to give 
them over to ' believe a lie, '2 Th. ii. 11. who before were 

* The word ' quakers' must not be misundersood as refer- 
ring to the society of friends, hut to some deluded individuals 
caUing themselves quakers ; the friends were not formed into a 
society for some years after this was written. — Ed. 

SO idle that they would not receive the truth of God 
into their hearts, in the love of it. And to be 
bewitched by the devil to obey his temptations, and 
be damned, who would not obey the truth, that 
they might be saved. Ga. iii. 1. 

But you will say, what lies are those, that the 
devil beguileth poor souls withal ? I shall briefly 
tell you some of them, but having before said, 
that they especially are liable to the danger of 
them, who slip into high notions, and rest there ; 
taking that for true faith which is not. 1 shall 
desire thee seriously to consider this one character 
of a NOTIONIST. Such an one, whether he perceives 
it or not, is puffed up in his fleshly mind, and ad- 
vanceth himself above others, thinking but few 
may compare with him for religion and knowledge 
in the scriptures, but are ignorant and foolish in 
comparison of him : (Thus knowledge puffeth up, 
] Cor. viii. 1.) whereas when men receive truth in the 
love of the truth, the more the head and heart is 
filled with the knowledge of the mystery of godli- 
ness, the more it is emptied of its own things, and 
is more sensible of its own vileness, and so truly 
humbled in its own eyes. 

And further, a notionist, though he fall from 
his former strictness and seeming holiness, and 
appear more loose, and vain in his practices, yet 
speaks as confidently of himself, as to assurance 
of salvation, the love of God, and union with God, 
as ever. But now to return, and declare some of 
those lies which the devil persuades some of these 
men to believe. 

I. That salvation was not fully, and completely 
wrought out for poor sinners by the man Christ 
Jesus, though he did it gloriously, Ac. xiii. 38, 39. by 
his death upon the cross, without the gates of Jeru- 
salem, Heb, xiii. 12. compared with Jn. xix. 19, 20. 

II. This is another of his lies wherewith he 
doth deceive poor sinners, bidding them follow the 
hght that they brought into the world with them, 
telling them, that light will lead them to the king- 
dom; for (say they) it will convince of sin, as 
swearing, lying, stealing, covetousness, and the 
rest of the sins against the law. Ko. iii. 30. But ' the 
law is not of faith.' Ga. iii. 13. And then I am sure, 
that it, with all its motions and convictions, is 
never able to justify the soul of any poor sinner. 
' For as many as are of the works of the law are 
under the curse: for it is written, Cursed is every 
one that continueth not in all things which are 
written in the book of the law to do them,' Ga. iii. lo. 
but that no man is justified by the law is evident, 
'for. The just shall live by faith,' ver. n. Now 
because I am not altogether ignorant of the de- 
lusion of the devil touching this grace of faith also, 
I shall therefore in short give thee (reader) a 
brief, yet true description from the scripture. 1. 
What true justifying faith is, and what it lays 



hold upon. 2. I shall shew who it doth come 
from. 3. That every one hath it not. 4. What 
are the fruits of it. 

1. First therefore, true faiih is a fruit, work, or 
gift of the Spirit of God, Ga. v. 22. 2 Th. i, 11. ana 1 Co. xii. 
9. whereby a poor soul is enabled through the 
mighty operation of God, Col. ii. 12. in a sense of its 
sins' and wretched estate to lav hold on the right- 
eousness, blood, death, resurrection, ascension, 
intercession, and coming again of the Son of God 
which was crucified without the gates of Jeru- 
salem, for eternal life ; Ju. m. 16— 18. compared with 

Mat. iii. 17. Ga. ii. 20. Eo. v. 8—10. Eo. iii. 25. Ac xri. 31. He. xiii. 12. 

according to that saying in He. xi. l. 'Now 
faith is the substance of things hoped for,' and 
'the evidence of things not seen,' that is, the things 
that are hoped for faith sees, lays hold upon, and 
embraces them, He. xi. 13. as if they were present ; 
yea, it seals up the certainty of them to the soul. 
Therefore saith the Apostle, it is the evidence, or 
testimony, or witness, of those things that are not 
seen as yet with a bodily eye ; which are obtained 
by the blood of the man Christ Jesus, He. ix. 14 com- 
pared with He. X. 12, 19, 20. by which the soul sees as 
in a glass the things that God hath laid up for them 
that fear him. l Co. xiii. 12. 2 Co. iii. 18. 

2. If you would know wJto this faith comes from, 
read Ep. ii. 8. ' For by grace ye are saved (saith the 
scripture) through faith ; and that not of your- 
selves: ii is the gift of God.' Again, in Pini.i. 29. 
it is thus written : ' For unto you (that are believ- 
ers) it is given in the behalf of Christ, not only to 
believe on him, but also to suffer for his sake;' 
And thus much do the Apostles hold forth to us 
in their prayer, or request to the Lord Jesus, 
when they say, ' Lord increase our faith, ' Lu. xvii. 6. 
and he is therefore called ' the author and finisher 
of our faith.' He. xii. 2. Also we find in Ja. i. 17. that 
'Every good gift and every perfect gift is from 
above, and cometh down from the Father of lights,' 
&c., and therefore faith comes from God, for true 
justifying faith is a good gift, and perfect in re- 
spect of the author God, in respect of its object, 
Christ ; and in respect of the nature, though not 
in respect of the degree, and measure of it in us : 
even as a grain of gold, is as perfect gold, as a 
pound of gold, though not so much. 

3. All men have not faith, this the Apostle wit- 
nesseth in so many words as we find, 2 ih. iii. 2. ana De. 
xxxii. 20. Also in Ti. i. 15. 'Unto them that are de- 
filed and unbelieving is nothing pure,' &c. It 
nppeareth also in this, that all do not attain salva- 
tion, which they must needs do if they had true 
justifying faith ; compare Lu. xiiL 24. ana i Jn. r. 19. wiiii 

Mark xvi. 16. Ana Ho. iv. 8. with ver. 6. ana 11. ' they that be- 
lieve shall be saved.' 

4. Tlie fruits of it are, (1 .) to purify the heart, 
Ac. XV. 9. ana 1 Ju. iii. 3. and that, as I Said before, by 

laying hold on what Jesus Christ had done and 
suffered for sinners. Ac. xiii. 38, 39. (2.) It fills the 
soul with peace and joy, in that it lays hold on the 
things that are obtained for it. Ko. v. l. 2 Ti. 1 9, 10. 
iPei. 8. (3.) It makes the soul to wait patiently, 
for the glory that is to be revealed at the second 
appearing of the man Christ Jesus, whom God 
hath raised from the dead, which hath also de- 
livered it from the wrath to come, as in Ti a. is, it 

1 Pe. iv. 13. ana V. 1, 4. 1 Th. i. 10. 

Quest. — But how (may some say) doth the devil 
make his delusions take place in the hearts of poor 
creatures ? 

Answ. 1. — Why, first, He labours to render the 
doctrine of the Lord Jesus, and salvation by him 
alone, very odious and low: and also his ordinances, 
as hearing, reading, meditation, use of the scrip- 
tures, (Sic. telling poor sinners that these things 
are but poor, low, carnal, beggarly, empty notions; 
preached up by the clergymen, who are the scribes 
and pharisees of this generation ; who have the 
letter, but not the Spirit of God in them ; which 
lead men into the form, but not into the power of 
the Lord Jesus : And with this persuasion, he also 
represents the ungodly and base carriage, or be- 
haviour, of some, who have taken in hand to preach 
the doctrine of the Lord Jesus Christ, and thereby 
he doth render the gospel of our Lord Jesus the 
more contemptible and base. But woe, woe, woe, 
be to them by whom such ofi"ences come. Mat. xm 

7. Lu. XTii. 1, 2. 

Answ. 2. He pretends to lead them up into 
some higher light, mysteries, and revelations of 
the Spirit, into which a very few have attained or 
can attain, also bewitching their affections, and 
taking them with an earnest pursuit after these 
his pretended truths ; persuading them, that they 
shall bo as God himself, able to discern between 
good and evil. Ge. iii. 6. And in this he is exceeding 
subtil and expert, as having practised it ever since 
the days of Adam. These things being thus con- 
sidered, and in some measure hungered after, and 
the rather because they are good (as they think) 
to make one wise. Ge. iii. 6. The poor soul is all ou 
the sudden possessed with a desperate spirit of 
delusion, which carries it away headlong with some 
high, light, frothy notions, and spiritual wicked- 
ness (which drown it in perdition and destruction) 
that doth feed and tickle the heart a while, to the 
end it may make way for a farther manifestation 
of itself in the poor deluded soid; which when it 
hath attained to, it doth then begin to bring the 
sold into a clearer sight of those things, which it 
was loth it should know at the first ; but having 
fitted the soul by degrees for a further possession 
of itself, at last it begins to hold forth its new 
gospel ; shewing the soul a new Christ, and new 
scriptures. The new and false Christ, is a Christ 



crucified within, dead within, risen again within, 
and ascended within, in opposition to the Son of 
Mary, who was crucified without, dead without, risen 
again without, and ascended in a cloud away from 
his disciples into heaven without them. Ac 1 9—11. 

Now this new and false Christ, hath a new and 
false faith helonging to his gospel, which faith is 
this, to apprehend this Christ crucified within, dead 
within, risen again within, and ascended within: 
But ask them for a scripture that doth positively 
prove their doctrine, they also have a scripture, 
but it is within, it doth hear witness within, and 
if they had not that, (though that be of the devil's 
making) I am sure th«y would have none out of 
God's holy scriptures, for they will allow of no 
Crucified Christ, but he that was crucified without 
the gates of Jerusalem. He. liiL 13. Jn. xii. 17, 18. Dead 
and burled in the sepulchre of Joseph of Arima- 
thea. Jn. la. 38 — ti. Was raised again out of that 
sepulchre into which Joseph had laid him. Jn. xx. 
1—13. Who went before his disciples into Galilee. 
Mar. iiri.7. And to Emmaus. Lu.1xiT.15. Shewed 
them his hands and his feet, where the nails had 
gone through. Ln. rdv. 39,40. Did eat and drink with 
them after his resurrection : Was seen of them on 
earth forty days after his resurrection. Ac. i. s. And 
after that ascended away in a cloud, out of the 
sight of his disciples into heaven. Ac.i.9— 11. Which 
Christ ever Uves to make intercession for us. lie. 
Til S5. Who will come again also at the end of the 
world to judgment. Ac x. 43; irii. 3ij 2 Pe. iii 10, 11. Who 
also is the same that hath obtained eternal re- 
demption for us. Ac liiL 37—39. Bo. iii. 25. Ep. i. 7. Re. i. 5. 
He. i. 2; ix. 14. This I say, or rather the scriptures 
say, is God's Christ. Mat. rn. 16. In whom he is 
well pleased. Mat. iii 17. Neither doth God own any 
other, or allow of any other: For there is none 
other name under heaven given among men, 
whereby we must be saved, than the name of Jesus 

of Nazareth, Ac iv. lO. compared with Ter. ll, 12. But as I 

told you before, the way to be thus deluded, is 
first to render God's Christ odious and low, with 
a pretence of some further light and revelations ; 
and thus professing themselves to be wise, they 
became fools. Eo. i. 22. 

Quest. — But you wiU say, doth not the scripture 
make mention of a Christ within ? Col. 1 27; 2 Co. liii. 5. 
Eo. Tiii. 10. 

rhou^h I shall 50 Answ. — I answer, God's Christ 
:dSt\t'lesVas, and is. true God and^tme 
tion, yet it will be man ; he was bom of the \ irgln 
them ^who shall Mary, true God, and true man. 
rheieve^'seSc:^ Mat. i. 23. • And they shall Call his 
hereof. name Emmanuel, which being in- 

terpreted is, God with us,' or God in our nature, 
according to 1 Ti. iii. 16. ' God was manifested in 
the flesh:' And Jn. i.ii 'The word was made 
flesh, and dwelt among us, and we beheld his 

glory, the glory as of the only begotten of the 
Father, fuU of grace and truth. ' And in He. ii. u. 
' Forasmuch then as the children are partakers of 
flesh and blood, he,' that is, God, Hci. a 'also 
himself likewise took part of the same, that through 
death ho might destroy him that had the power 
of death, that Is, the devil. ' Now as he was thus 
true God, and true man, so he became our re- 
deemer and Saviour. Compare the first and 
second chapters to the Hebrews together, and you 
may clearly see that this is a glorious truth, that 
he who is the first and the last. He. i. 17, iS; a. 8. 
humbled himself, and made himself of no reputa- 
tion, and took upon him the form of a servant, 
and was made in the likeness of men : And was 
this all? No. He humbled himself unto death, 

even the death of the cross. Phi. ii. 7, 8. compared with He 

i. 17, 18. and He. ii. 8. with Ga. i. 4. Now after this Christ 
of God, true God and true man, had wrought out 
eternal redemption for us poor miserable sinners, 
He ix. 14. compared with 1 Ti. i. 16. 1 say, after he had done 
this, he ascended up into heaven, and there ever 
lives to make intercession for us. Now this Christ, 
having thus completely wrought out our salvation, 
sends his disciples abroad to preach the same to 
poor sinners, Ac ii. 2 Co. v. 19, 20. and so many as were 
ordained to eternal life, when they heard the word, 
or the gospel preached by the Apostles, which 

gospel was this Christ, 1 Co. i. 17. compared with ver. 23. I 

say, so many as were ordained to eternal life, when 
they heard the word, the Holy Ghost or Spirit of 

Christ, fell upon them, Ac x. 44. compared with Ac. xiii. 48. 
which did lead them into the redemption and glori- 
ous things that the Lord Jesus had laid up and 
prepared for them. Jn. xvi. 13— 15; 1 Co. ii. 9. Which 
Spirit was the earnest of their Inheritance, imtil 
the redemption of the purchased possession, to the 
praise of his glory. Ep., 14. The earnest of their 
inheritance was a glorious encouragement to them 
that had it, to hope for the glory that was to be 
revealed at the appearing of Jesus Christ, which 
is the meaning of that place in CoL i. 27. And that 
will be seen clearly, if we compare it with Ep.i 13,14. 
before recited. Now this Spirit, which _ „ , .^ , 

a • ■ rrti ■ ^^ ^P'"' "^ 

sometimes is called the Spirit 01 Christ. Christ is the 

mi • o • 'i. T L • _ earnest of tiius 

3 Co. xm. 6. This Spirit, 1 say, being inheritance, 

given to aU those that were ordained ^^'^ wlL"^ God 
to eternal life, it must needs follow, and man, did 
that those that had not this Spirit, 
but did live and die without it, were not ordained 
to eternal life, and so were none of Christ's; but 
were reprobates, Ro. vffi. 9. for the Spirit of Christ is 
the distinguishing character betwixt a believer and 
an unbeliever, he that hath it, and is led by it, is 
a cliild of God, Ro. vil. 4. but he that hath it not is 
none of Christ's. 

So then, the answer that I give to Th^^^objec'ioi, 
the question, is this. The Spirit of 



Christ that is given to believers, is the earnest or 
hope of that inheritance that Christ hath already 
purchased, and is now preparing for so many as 
lie hath given, or shall give this holy spirit unto. 
And for the proof hereof, read Ep. i. 13, 14. In whom 
(saith the scripture) ye also trusted, after that ye 
heard the word of truth, the gospel of your salva- 
tion. In whom also, after that ye believed, ye 
were sealed with the holy Spirit of promise, which 
is the earnest of our inheritance ; (which inheri- 
tance is the eternal redemption that was purchased 
by Christ for poor sinners, He. ix. 15.) untU the re- 
demption of the purchased possession, unto the 
praise of his glory. Again, Ga.7. 5. ' For ye through 
the Spirit, wait for the hope of righteousness by 
faith.' AndCol, i. 27. the Apostle speaking of this 
great mystery, saith, 'To whom God would make 
known what is the riches of the glory of this 
mystery among the Gentiles ; which is Christ in 
you the hope of glory;' which glory was then re- 
vealed to the saints no otherwise than by faith, as 
the Apostle saith, 'We rejoice in hope of the glory 
of God. ' Ro. V. 3. Which hope is begotten by the 
Spirit's shedding abroad the love of God in our 
hearts, ver. 6. which hope is not yet seen, that is, 
not yet actually enjoyed; ' For we are saved by 
hope : But hope that is seen is not hope : for what 
a man seeth, why doth he yet hope for? But if 
we hope for that we see not, then do we with 
patience wait for it. ' Ro. viii. 24, 25. And as I say, 
the cause of believers' hope is this, Christ, or the 
Spirit of Christ, in them, the hope of glory. And 
indeed he may well hope for glory to come, who 
hath already an earnest thereof given him of God, 
and that earnest no less than the Spirit of the Lord 
Jesus. Ro. viii. 16, 17. 

But now, this Spirit, which is the cause of a 
believer's hope, all men have not. Jude 19. Ep. ii. 12. 
Ro. viii. 9. Ju. xiT. 16, 17. Therefore what a sad doctrine 
is that which saith, follow the light that Christ 
hath enlightened every man withal, which cometh 
into the world ; which light is the conscience, that 
convinceth of sins against the law ; and that j'ou 
may see clearly if you mind that scripture, Jn. viii. 9. 
which saith. That the Pharisees, [which had 
neither the love of God, nor his word, abiding in 
them, Jn. T. 38, 43.] when they had heard Christ 
speaking thus to them, He that is without sin 
among you, &c. being convicted by their own 
consciences, went out one by one, beginning at the 
eldest, even to the least. But the devil, that he 
might be sure not to miss of his design, labours by 

Ti. 1, ■ t rtu all means to render the scriptures 
It 13 the spirit of the n- , 

devil that doth ren- also odious and low, teUmg them 

contcmptiblo' "iuid of the scriptures within ; which 

'"^^ Christ never taught, nor yet his 

disciples : But they being given up of God to a 

reprobate mind, have given themselves over, rather 

to follow the suggestions of the devil, than 
holy scriptures which God hath commanded us to 

take ourselves to, is. viii. 20. compared with Jn. V. 39. wh 

scripture is called the sword of the Spirit, Ep. 
17. which weapon our Lord Jesus himself held 
to overcome the devil withal. Mat. iv. 4, 7, 10. Lu. i 
8, 13. But this design (as I told you) the d( 
carries on, by pretending to shew them a m 
excellent way which they may attain to, if they 
but wise, and follow what is made known uj 
them from the light within them. 

But, reader, that thou mayest be able to esc£ 
the snare of this cunning hunter, I shall lay tl 
down some few directions, which if the Lord g 
thee grace to follow, thou shalt escape thi 


Direct. 1. And first of all, I do admonish tl 
to be very serious touching thine estate and con 
tion; and examine thine own heart by the rule 
the word of God, whether or no, thou hast as ; 
any beginnings of desiring after religion : and 
thou findest that thou hast lived until now in igi 
ranee, and hast not set thyself to remember t 
Creator as thou art commanded, Ec. xii. 1. then 
beseech thee consider that thou art under 1 
wrath of Almighty God, and hast been so ei 
since thou camest into the world, Ep. ii. 1, 2. bei 
then in thy first parents, those didst transgn 
against thy maker, Ro. v. 18. ' Therefore as by 1 
ofience of one,' that is, of Adam, ver 14. 'judgmi 
came upon all men to condemnation.' Besides i 
many SINS thou hast committed ever since th 
wast born : sins against the law of God, and s: 
against the gospel of the grace of God; sins agaL 
the long-suffering and forbearance of God, and s: 
against his judgments ; sins of omission, and s 
of commission, in thoughts, words, and action 
consider, I say, thy condition ; yea, get a v( 
great sense of thy sins that thou hast committe 
and that thou mayest so do, beg of God to convii 
thee by his Holy Spirit, not only of sins agaii 
law, biit also of that damning sin, the sin of un' 
lief. . 

Direct. 2. If thou by grace, art but brought ii 
such an estate as to see thyself in a lost condit 
because of sin, without the Lord Jesus ; then 
the next place, have a care of resting on any N 
done, though it be never so specious ; I say, hi 
a care of making any stay anywhere on this s 
the Lord Jesus Christ: but aboveall strive tobehe 
that that very Man that was bom of the Vir 
Mary, did come into the world on purpose to si 
thee, as well as other poor sinners : I say, tl 
must not be content till thou art enabled to s 
' He loved me, and gave himself for me. ' Ga. ii 
And that thou mayest be sure to attain to i 
most precious faith, (for so it is) be much in 
plying the freest promises to thy own soul ; J 



tlioso tliat have no conditions annexed to tliem, as 

these, or other like, Ile.xxii.l7.Je.xxxi.3;iii. Jn.ri.37.alsoxiv. 

19. Ho. xiv. 3. I say, labour to apply to thy own soul 
in particular, the most glorious and freest promises 
in the hook of God. And if at any time the devil 
besets thee by his temptations, (for so is his wonted 
manner to do, and so much the more, as he sees 
thee labour to get out of his reach) I say, when he 
assails thee with his fiery darts, be sure to act 
faith on the most free promises, and have a care 
that thou dost not enter into any dispute with him, 
but rather resist him by those blessed promises that 
are laid down in the word of God : And withal, be 
sure to meditate upon the blood of the man Christ 
Jesus, who also is the true God, and read those 
scriptures that do most fully and clearly speak of 

it ; as, 1 In. i. 7. F.p- i. 7. He. ix. 14. Eo. iii. 35. 

Direct. 3. But if thou say (as it is often the speech 
of poor souls lying under a sense of sin, and the 
apprehensions of wrath due to it) I cannot apply 
the promises to mine own soul ; and the reason is, 
because my srss are so great, and so many. Con- 
sider, and know it for a truth, that the more and 
greater thou seest thy sins to be, the more cause 
hast thou to believe ; yea, thou must therefore be- 
lieve because thy sins are great: David made it 
an encouragement to himself, or rather the Spirit 
of the Lord made it his encouragement, to crave, 
yea to hope for pardon, because he had greatly 
transgressed. Ps. xxr. ll. ' For thy name's sake, 
Lord, (saith he) pardon mine iniquity; for it is 
great.' As if he had said, Lord, thy name will 
be more glorified, the riches of thy grace wiR he 
more advanced, thy mercy and goodness will more 
shine, and be magnified in pardoning me who am 
guilty of great iniquity, than if thou pardonest 
many others who have not committed such heinous 
offences. And I dare say, the reason why thou 
believest not, is not because thy sins are great, 
but because thou dost reason too much with that 
wicked enemy of man's salvation, and givest way 
too much to the fleshly reasoning of thine own 
heart. For Christ hath said, ' He that cometh 
unto me, I will in no wise cast out.' Jn. vi. 37. And 
again, ' Though your sins be as scarlet, they shall 
be as white as snow. ' is. i. 18. And Christ calleth 
those that labour, and are heavy laden, to come to 
him, with promise to give them rest. Mat. .ti. 28. 
Wherefore thou must not say, my sins are too big; 
but thou must say, because I am a great sinner ; 
yea, because I have sinned above many of my com- 
panions, and am nearer to hell, and eternal damna- 
tion than they, because of my sins, therefore will 
I cry unto the Lord, and say, Lord, pardon my 
sins, for they are great. 

Now that thou mayest not be deceived in a 
matter of so great concernment, have a special 
care of these thi'ce things. 


Caution 1. First, Have a care of putting off thy 
trovhle of spirit the wrong way, which thou mayest 
do three ways; (1.) When thy conscience flieth in 
thy face, and tells thee of thy sins, thou dost put 
off convictions the wrong way, if thou dost stop 
thy conscience by promising to reform thyself, 
and lead a new life, and gettest off thy guilt by so 
doing : for though thou mayest by this means still 
and quiet thy conscience for a time, yet thou canst 
not hereby satisfy and appease the wrath of God : 
yea, saith God to such, ' Though thou wash thee 
with nitre, and take thee much soap, yet thine ini- 
quity is marked before me.' Je. u. 32. 

(2.) If when thou art under the guilt of thy 
sins, thou puttest off convictions by thy perform- 
ances of DUTIES, and so satisfiest thy conscience, 
then also thou dost put off thy convictions the wrong 
way : for God wiU not be satisfied with anything 
less than the blood, righteousness, resurrection, 
and intercession of his own Son. Ac. iv. 13. And 
thou shouldest not satisfy thyself with any less 
than God would have thee to satisfy thyself withal, 
and that is the water of hfe. Is. iv. 1, 2. which water 
of life thy duties, and all thy righteousness, is not; 
for they are as filthy rags. Is. ixiT. 6. 

(3.) Have a care that when thou art under con- 
viction, thou dost not satisfy thyself with a notion 
of the free grace of the gospel ; my meaning is, 
do not content thyself with any measure of know- 
ledge that thou canst attain imto, or bottom thy 
peace upon it, thinking thou art now well enough, 
because thou canst speak much of the grace of 
God, and his love in Christ to poor sinners. For 
this thou mayest have, and do ; and yet be but a 
companion for Demas, yea, for Judas and the rest 
of the damned multitude : As the Apo&tle saith. 
For all this thou mayest be but as sounding brass, 
and as a tinkling cymbal ; that is, nothing but a 
sound. 1 Co. jdii. 1—3. 

Caution 2. But Secondly, If thou wouldest not 
be deceived, then have a care to avoid false doc- 
trines, which are according to the spirit of the 
devil, and not after Christ. As, 

(1.) If any doctrine doth come unto thee, that 
tells theC, except thou art circumcised after the 
manner of Moses, thou canst not be saved: that 
is, if any man come unto thee, and tell thee, thou 
must do such and such works of the lav;, to the 
end thou mayest present thyself the better before 
God, do not receive him : For ' to him that worketh 
not, but believeth on him that justifieth the un- 
godly, his faith is counted for righteousness.' Eo.b. 5. 

(2.) If any come unto thee, and bring such a doc- 
trine as this; That thou mayest be Noaing can make ns 
saved by grace, though thou walk in ^^=^«Pjg^ merits^°of 
the imaginations of thy own wicked Jesus Christ. Tiic 

, TT' T • 1 • 1 'T 1 Itanters' doctrine is 

heart : His doctrine also is devilisn, i^^, 
do not receive him. De. mLx, 19—23. 



(3.) But if any come unto tliee, and doth in truth 
advance the blood, rigldeousneas, resurrection, inter- 
cession, and second coming of that very Man in the 
clouds of heaven, that was born of the virgin Mary ; 
and doth press thee to helieve on -what he hath 
done (shevring thee thy lost condition without him) 
and to own it as done for thee in particular, and 
withal doth admonish thee, not to trust in a bare 
notion of it, hut to receive it into thy heart, so 
really, that thy very heart and soul may bum in 
love to the Lord Jesus Christ again : and doth also 
teach thee, that the love of Christ should and must 
constrain thee, not to Uve to thyself: But to him 
that loved thee, and gave himself for thee. 3 Co. v. 
1*, 15. Ep. iv. 21—24. 1 Co. vii. 23. ' Ye are bought with a 
price ; be not ye the servants of men. ' If his 
conversation be also agreeable to his doctrine, a 
believing, honest, loving, self-denying, 
Tlie floctriiie is courteous conversation, (he also is a 

true, and of God, , ^ 

whatever tLe true Christian.) Receive that doctrme 
and receive it really; for it is the doc- 
trine of God, and of Christ. Ga. iv. 4; i. 4. Ep. i. 7. Ke. i. 6. 
Ac. xiii. 38. Jn. i. 29. Ac. iv. 13; s. 40 — 12. and 1 Th. i. 10. Mar. xiii.ult. 

z Pe. i. 5—10. Considering the end of their conversa- 
tion Jesus Christ, yesterday, and to-day, and the 
same for ever. He. xiii. 7, 8. 

Caution 3. Again, If thou wouldest not be de- 
ceived, then beware of slighting any known truth 
that thou findest revealed, or made known to 
thee in the gospel ; but honour and obey it in 
its place, he it (as thou thinkest) never so low. 

Jn. xiv. 15. 

(1.) Have a care that thou do not undervalue, 
or entertain low thoughts of God, Christ the Son 
of Mary, and the holy scriptures, but search them. 
Jn. V. 39. And give attendance to the reading of 
them. 1 Ti. iv. 13. For, I wOl tell thee, he that 
slights the scriptures, doth also slight him of whom 
they testify. And I wiU tell thee also, that for this 
cause God hath given up many to strong delusions, 
that they might believe a lie : ' that they all 
might be damned who believed not the truth, but 
had pleasure in unrighteousness.' 3 Tli. ii. ll, 13. 

(2.) Therefore I say unto thee. In the name of 
the Lord Jesus, the Son of Mary, the Son of God, 
the very creator of heaven and earth, and all 
things that are therein ; have a care of thyself ; 
for the devil doth watch for thee day and night. 
1 Pe. v. 8. Thine own heart also doth labour to de- 
ceive thee, if by any means it may. Je. xvii. 9. There- 
fore do not thou trust it; for if thou do, thou wilt 
not do wisely. Pr. xxviii. 26. I say therefore, have a 
care that thou labour in the strength of the Lord 
Jesus, to escape all these things ; for if thou fall 
into any one of them, it will make way for a far- 
ther income of sin and the devil, through whose 
deceitfulness thy heart wUl be hardened, and thou 
wdt he more incapable of receiving instruction, or 

reaping advantage, by and from the ordinances of 
Jesus Christ : the rather therefore, give_ all dili- 
gence to helieve in the Christ of God, which is the 
Son of Mary, and he sure to apply aU that he 
hath done, and is doing, unto thyself, as for thee 
in particular ; which thing if thou dost, thou shalt 
never fall. 

And now, reader, I shall also give thee some 
few considerations, and so I shall commit thee to 
the Lord. 

Consider, 1. That God doth hold out his grace, 
and mercy freely, and that to every one. Ke. xxii. 17. 
Is. iv. 1—7. 

Consider, 2. That there is no way to attain to 
this free mercy and grace, but by him that was 
born of the Virgin Mary; for he himself saith, ' I 
am the way, and the truth, and the life : no man 
Cometh unto the Father but by me. ' Jn. xiv. 6. com- 

pared with Mat. i. 30, 31. 

Consider, 3. If thou strivest to go over any other 
way, thou wilt be but a thief and a robber. Jn.i.i. 
compared with 9. And kuow that none of these (so 
continuing) shall enter into the kingdom of heaven. 

1 Co. vi. 9, 10. 

Consider, 4. That if the devil should be too hard 
for thee, and deceive thee, by persuading thee to 
embrace, or entertain a new gospel, which neither 
Christ nor his disciples did allow of, it wotdd make ' 
thee gnash teeth when it is too late. 

Consider, 5. That though thou hast been deluded 
by Satan to this day, yet if now thine eyes be 
opened to see and acknowledge it, though as yet 
thou hast been either exceedingly wicked, l Ti. i. is. 
or an idle. Mat. xx. 6, 7. lukewarm, hypocritical pro- 
fessor ; Re. iii. 17—19. and hast stood it out to the 
last ; Eze, xviii. 20—22. for aU this there is hope ; and 
if now thou receive the truth in the love of the 
truth, being as willing to be rid of the filth of sin, 
as the guilt of it, thou shalt be saved. 

Consider, 6. That the Lord will call thee to 
judgment for all thy sins past, present, and what 
else thou shalt practise hereafter, especially for 
thy rejecting and trampling on the blood of his 
Son, the Man Christ Jesus : And if thou dost not 
agree with thine adversary, now, while thou art in 
the way, ' Lest he hale thee to the judge, and the 
judge deliver thee to the officer, and the officer cast 
thee into prison. I tell thee, thou shalt not depart 
thence, till thou hast paid the very last mite.' Ln- 

xii. 68, 69. 

And therefore I beseech thee to consider; Here 
is at this time life and death, heaven and hell, ever- 
lasting joy, and everlasting torment set before thee. 
Here is also the way to have the one, and the way 
to escape the other. Now if the Lord shall do 
thee any good by what I have spoken, I hope it 
will be a means to stir me up to thank the Lord 
that ever he did use such a sinner as I am, in the 



wort of his gospel. And here I shall close up 
what I have said, desiring thee (if thou he a chris- 
tian) to pray for him who desires to continue 

Tliy servant in the Lord Jesus Christ, though 
less than the least of all saints, 

John Bunyax. 



Readeb, thou hast in this small treatise, set he- 
fore thee, the several pieces of that great and glo- 
rious mystery, Jesus Christ, God manifested in the 
flesh : And if thou art enlightened hy the Spirit of 
Christ, here thou mayest see by that Spirit how 
Jesus Christ the Son of Grod, the Son of Mary, is 
both true God and true Man, both natui-es making 
but one Christ, one Jesus, as Pbi. ii. 5—9. where 
speaking first of his being God, and then of his 
taking upon him the nature of man ; afterwards in 
the 8th and 9th verses, he saith, he (meaning this 
Jesus) humbled himself, &c., and God (meaning 
the Father) hath highly exalted him, <kc. speak- 
ing of both natures God and man as together 
making but one Christ ; who is the Saviour, and 
is to be believed and trusted in for salvation not 
only as God, but as man also ; and those who do 
not thus make him the object of their faith, will 
sm-ely fall short of pardon of sin, and of salvation; 
' through this man (speaking of Christ as crucified 
at Jerusalem) is preached unto you the forgiveness 
of sins:' Ap. xiii. 38. And saith he, there is 'one 
mediator between God and men, the man Christ 
Jesus ; ' 1 Ti. ii. 5. and this discovers the damnable 
errors of those commonly called Socinians, who 
on the one hand deny him that was born of the 
Virgin Mary to be true God as well as true Man : 
And this is also quite contrary to those commonly 
called Famihsts, Ranters, Quakers, or others, 
who on the other hand either deny Christ to be a 
real Man without them, blasphemously fancying 
him to be only God manifest in their flesh ; or else 
make his human nature with the fulness of the 
godhead in it, to be but a type of God, to be 
manifest in the saints, and so according to their 
wicked imagination, his human nature was to be 
laid aside after he had offered it up on the cross 
without the gate at Jerusalem, contrary to Ac. i. 1 
—3, 9—11. compared with the last chapter of Luke, 
ver. 39, 40, 50, 51. where it is clearly held forth, that the 
man Christ rose again out of the grave, with the 
same body which was crucified and laid in the 
grave, and was taken up above the clouds into 
heaven with the same real body, and that he shall 
again descend from heaven in that same glorious 
body of flesh, as Ac. i. 9— ii. And this sure truth of 
Christ bemg the Saviour and Mediator, as Man, 

and not only as God, will also shew serious be- 
lievers what to think of some, who though they 
will not (it may be) deny that Christ is a real man 
without them in the heavens as well as God, yet 
do own him to be the Saviour only as God, first 
dwelling in that flesh that was born of the Virgin, 
and then dwelling in saints, and thus both begin- 
ning and perfecting their salvation within them, 
and so indeed do hold Christ as Man, to be only 
(I say to be only) the saved or glorified one of God, 
together with the saints his members, only some- 
thing in another and more glorious manner and 
measure than the saints ; and these high-flown 
people are in this very like to Famdists and Qua- 
kers, undervaluing the Lord Jesus Christ, God- 
man, and though they may speak much of Christ, 
yet they do not rightly and savingly lay him for 
their foundation. 

Now as a help against all these dangerous 
things, thou hast here the main things of Christ 
laid down before thee briefly, and fully proved by 
the scriptures : 

First, Of his being true God out of flesh from 
eternity, and then of his taking flesh, or the nature 
of man upon him in the womb of the Virgin, and 
so his fulfilling the law, his dying for sins at Jeru- 
salem, his rising again without, his ascending into 
heaven without, and not into a fancied heaven 
only within, as some say ; his interceding in hea- 
ven for all his, and his coming again in his body 
of flesh to judge the world. And if thou art yet 
in a state of nature, though covered over with an 
outside profession, here thou mayest find some- 
thing (if the Spirit of Christ meet thee in reading) 
to convince thee of the sad condition thou art in, 
and to shew thee the righteousness thou art to fly 
to by faith, and to trust in for salvation, when con- 
vinced of sin; which is a righteousness wrought 
by that God-man Jesus Christ without thee, dying 
without thee at Jerusalem for sinners : here also 
thou mayest see the difference between true and 
false faith. If thou art a true believer, as these 
things are the foundation of thy faith, so they may 
be of great use for thee to meditate upon, and to 
exercise thy faith in, particularly in meditation, 
and in this way to seek daily for a higher faith in 
these truths, to be given into thy heart from hea- 
ven ; and there is a great need of this, for though 
these truths be commonly known amongst profes- 



Bors to the notion of them, yet very few know or 
believe them aright : nay, it may well he said in 
this age, that, if the faith of the true saints was 
well sifted, and tradition, notion, and the apprehen- 
sions of their o\vn reason and fancy was sifted out, 
most of them would be found to have very little 
knowledge of, and faith in, these common truths. 

Secondly, These truths being put thus together, 
and plainly proved by the scriptures, may he a 
great help (through the Spirit concurring) to 
strengthen thee against all those damnable here- 
sies which are spread abroad, which deny the 
Lord Jesus Christ either plainly, or more cun- 
ningly and mysteriously. And 

Thirdly, The more thou art rooted and set down 
from heaven in the faith of these truths of Christ, 
to believe fuUy the glorious reality of them, and 
their interest in them, the more heavenly peace 
and joy thou wilt have, 1 Pc.i. 7, 8. and also thou wilt 
hereby attain the more true holiness and purity of 
heart and life, 'purifying their hearts by faith.' 
Ac. XV. 9. And then the more tliou hast of the right 
faith of Christ, and of his things in thy heart, the 
more strong and valiant wilt thou be in spirit, to 
do any work private or public for Jesus Christ, 
like Stephen, who being full of faith, and of the 
Holy Spirit, was also fuU of power. Ac. vi. 8. 

In this book thou hast also laid down from the 
scriptures, how Jesus Christ is without the saints 
as Man, and yet dwelleth within them, that is, 
something of his divine nature or his blessed Spirit 
dwells witliin them, wlwch Spirit is sometime 
called, The Spirit of Christ. Eo. Wu. 9. He that 
hath not the Spirit of Christ, &,c. and sometime 
called Christ, ' If Christ be in you.' &c. Eo. viii, lo. 
And also how we may know whether it be Christ 
and the Spirit of Christ within, or a false spirit 
calling itself Christ, and that is thus ; If it be in- 
deed Christ within, that is, the Spirit of Christ 
God-man ; why then it teaches that man or woman 
in whom it is, to apply, and trust in Christ without 
for salvation ; Christ as born of the Virgin Mary, 
as fulfilling the law without them, as dying with- 
out the gate of Jerusalem as a sacrifice for sin; it 
teaches them to trust in the Man Christ as rising 
again out of the grave without them, as ascending 
into, and interceding in heaven loithout for them ; 
and as to come from that heaven again in his flesh 
to judge the world. Thus the man Christ him- 
self saith, ' When he (the Spirit of truth) is come, 
&c. he shall glorify me.' Jn. xvi. 13, it He shall 
make you more to prize, admire and glorify me, 
who am both God and man, and who shall be ab- 
sent from you touching my body. Then follows, 
for he shall take of mine (of my glorious things) and 
shew them to you ; he shall take my divine and 
hmnan nature, my birth, my person and offices, 
my obedience, death, satisfaction, my resurrection, 

ascension and intercession, and of my second comi 
in the clouds with my mighty angels to judgmei 
and shall shew them, or clear them up to yo 
He shall take of my salvation, which I have wrouj 
for you in my own person without you : And 
shall take of my glory and exaltation in i 
heavens, and shew to you. Now to mind this o 
thing, and to be set down in a right understandi 
of it, by the Spirit, from the scriptures, will be 
great concernment to thee and me ; for, for wa 
of this, many professors have split themselvi 
some looking only on what Christ hath done a 
suffered without them, resting in an historical, ti 
ditional, and indeed a fancied faith of it, withe 
looking for the Spirit of Jesus Christ to come wi 
power into their hearts, without which they cam 
rightly know, nor rightly believe in Christ the S 
of God without them, so as to have any share 
interest in him, ' If any man have not the Spi 
of Christ, he is none of his.' Eo. via, 9. Others ha 
been depending too much upon something they c 
Christ, and the righteousness of Christ vxthin the: 
in opposition to Christ and his righteousness wh 
out them, from which all true saints have thi 
justification and comfort, it being received throu 
the operation of the Spirit which dwells in thei 
and however these may talk much of Christ witl 
them, yet it is manifest, that it is not the Spi 
of Christ, but the spirit of the devil ; in that 
doth not glorify, but slight and reject the m 
Christ and his righteousness which was wrou^ 
without them : Reader, in this book thou wilt i 
meet with high flown airy notions, which soi 
delight in, counting them high mysteries, but t 
sound, plain, common, (and yet spiritual and m; 
terious) truths of tlie gospel, and if thou art 
believer, thou must needs reckon them so, and t 
more, if thou hast not only the faith of them in t 
heart, but art daily living in the spiritual ser 
and feeling of them, and of thy interest in the 
Neither doth this treatise offer to thee doubt 
controversial things, or matters of opinion, as soi 
books chiefly do, which when insisted upon, 1 
weightier things of the gospel have always dc 
more hurt than good : But here thou hast thir 
certain, and necessary to be believed, which ti 
canst not too much study. Therefore pray, tl 
thou mayest receive this word which is accord! 
to the scriptures in faith and love, not as the w( 
of man, but as the word of God, without resp 
of persons, and be not offended because Chi 
holds forth the glorious treasure of the gospel 
thee in a poor earthen vessel, by one who hi 
neither the greatness nor the wisdom of this wo 
to commend him to thee; for as the scriptv 
saith Christ, (who was low and contemptible 
the world himself) ordinarily ehooseth such 
himself, and for the doing of his work, i Co. i. 2G- 



Not many wise men after the flesh, not many 
mighty, not many noble are called : But God hath 
chosen the foolish things of the world, &;c. This 
man is not chosen out of an earthly, but out of 
the heavenly university, the church of Christ, 
which church, as furnished with the Spirit, gifts, 
and graces of Christ, was in the beginning, and 
still is, and wiU be to the end of the world, that 
out of which the word of the Lord, and so all true 
gospel ministers must proceed, whether learned or 
unlearned, as to human learning. 1 Co. xii. 27, 28. And 
though this man hath not the learning or wisdom 
of man, yet, through grace he hath received the 
teaching of God, and the learning of the Spirit of 
Christ, which is the thing that makes a man both 
a Christian and a minister of the gospel. ' The 
Lord God hath given me the tongue of the learned,' 
•fee. Is. 1. 4. compared with Lu. iv. 18. where Christ, as man, 
saith, ' The Spirit of the Lord is upon me, because 
lie hath anointed me to preach the gospel to the 
poor,' &c. He hath, through grace taken these 
three heavenly degrees, to wit, union with Christ, 
the anointing of the Spirit, and experience of the 
temptations of Satan, which do more fit a man for 
that mighty work of preaching the gospel, than all 
university learning and degrees that can be had. 
My end in writing these few lines is not to set 

up man, but having had experience with many 
other saints of this man's soundness in the faith, 
of his godly conversation, and his ability to preach 
the gospel, not by human art, but by the Spirit of 
Christ, and that with much success in the conver- 
sion of sinners when there are so many carnal 
empty preachers, both learned and unlearned ; I 
say having had experience of this, and judging 
this book may be profitable to many others, as 
well as to myself: I thought it my duty upon this 
account (though I be very unfit for it) to bear 
witness with my brother to the plain and simple 
(and yet glorious) truths of our Lord Jesus Christ. 
And now reader, the Lord give thee and me a 
right understanding in these things, that we may 
live and die not with a traditional notional dead 
faith, but with a right spiritual lively faith of 
Christ in our heart, wrought by the mighty power 
of God ; such a faith as may make Jesus Christ 
more real and precious to us than any thing iu the 
world, as may purify our hearts, and make us new 
creatures, that so we may be sure to escape the 
wrath to come, and after this life enjoy eternal life 
and glory through the Lord Jesus Christ, to whom 
be glory for ever and ever. Amen. 

Farewell, thine to serve thee in the Lord Jesus, 

John Bueton. 


Forasmuch as many have taken in Hand to set 
forth their several Judgments concerning the Son 
of the Virgin Mart, the Lord JESUS CHRIST ; 
and some of those many having most grossly erred 
from the simplicity of the Gospel, it seemed good 
to me, having had some Knowledge of these 
things, to write a few words, to the end, if the 
Lord will, Souls might not be so horribly deluded 
by those several corrupt Principles that are gone 
into the World concerning him. 

Now, that there is such a thing as a Christ, I 
shall not spend much time in proving of; only I 
shall shew you, that he was first promised to the 
fathers, and afterwards expected by their children : 
But before I do that, I shall speak a few words 
concerning God's fore-ordaining and purposing, 
THAT A Christ, a Saviour, should be, and that 


wisdom and counsel, knowing what would come to 
pass, as if it were already done. Ko. iv. 17. He 
knowing that man would break his commandments, 
and so throw himself under eternal destruction, did 
in his own purpose /ore-orcfoiw such a thing as the 
rise of him that should fall, and that by a Saviour, 
'' According as he hath chosen us in him, (meaning 

the Saviour) before the foundation of the world.' 
Ep. L 4. That is, God seeing that we would trans- 
gress, and break his commandment, did before 
choose some of those that would fall, and give them 
to him that should afterward purchase them 
actually, though in the account of God, his blood 
was shed before the world was. Ke. xiii. 8. I say, in 
the account of God, his Son was slain! that is, 
according to God's purpose and conclusion, which 
he purposed in himself before the would was ; as 
it is written, 2Ti. i. 9. 'Who hath saved us, and 
called us with an holy calling, according to his 
own purpose and grace, which was given us in 
Christ Jesus before the world began.' As also, 
in 1 Pe, i. 20. Where the Apostle speaking of Christ, 
and the redemption purchased by him for sinners, 
saith of him, ' Who verily was fore-ordained before 
the foundation of the world, but was manifest in 
these last days for you, who by him do believe in 
God, that raised him up from the dead.' God 
having thus purposed in himself, that he would 
save some of them that by transgression had 
destroyed themselves, did with the everlasting Son 
of his love, make an agreement, or bargain, that 
upon such and such terms, he would give him a 



company of sucli poor souls as had by transgres- 
sion fallen from their own innocency and upright- 
ness, into those wicked inventions that they them- 
selves had sought out. Ec. vii. 29. The agreement 
also how this should he, was made before the 
foundation of the world was laid. Tit. i. 2. The 
Apostle, speaking of the promise, or covenant 
made between God and the Saviour (for that is his 
meaning,) saith on this wise ; ' In hope of eternal 
life, which God that cannot lie, promised before 
the world began.' Now this promise, or covenant 
was made with none but with the Son of God, the 
Saviour. And it must needs he so ; for there was 
none \nth God before the world began, hut he by 
whom he made the world, as in Pr. viii. ftom ver. 33 to 
»er. 31. which was and is, the Son of his love. 

This covenant, or bargain, had these conditions 
in it. 

First, That the Saviour should take upon him 
flesh and blood, the same nature that the sons of 
men were partakers of (sin only excepted) He. u. 14. 
He. IT. 15. And this was the will or agreement that 
God had made with him : And therefore when he 
speaks of doing the will of God, He. .\. 5. he saith, 
' a body hast thou prepared me, ' (as according to 
tby promise, Ge. iii. is. which I was to take of a 
woman,) and in it I am come to do thy will, God, 
as it is written of me in the volume of thy book, 
ver. 7. 

Second, The Saviour was to bring everlasting 
righteousness to justify sinners withal. Da. ix. 24, 25. 
The Messias, or Saviour, shall bring in everlast- 
ing righteousness, and put an end to iniquity, as 
it is there written, ' To make an end of sins, and 
to make reconciliation for iniquity, and to bring in 
everlasting righteousness.' This, I say, was to be 
brought into the world by the Saviour, according 
to the covenant, or agreement, that was between 
God and Christ before the world began, which 
God, that cannot lie, promised at that time. Tit. i. 2. 

Third, He was to accomplish this everlasting 
righteousness by spilling his most precious blood, 
according to the terms of the covenant, or bargain ; 
and therefore when God would shew his people 
what the agreement was that he and the Saviour 
had made, even before the covenant was accom- 
plished and sealed actually. See for this Zec. ix. 
(where he is speaking of him that should be the 
Saviour,) v. ll. 'As for thee 

When the?e words were , , . ^.i ci ■ \ i 

spokenthecovenantwas also (meaning the baviour) by 

SlwSrStt the blood of thy covenant,' or 

tiood of ciinst was let as some render it, whose cove- 
out upon the cross. i / i ■ i • i, 

nant is by blood (which is aU to 
one purpose) ' I (meaning God) have sent forth 
thy prisoners out of the pit wherein is no water. ' 
The meaning is this : As for thee also, seeing the 
covenant, or bargain that was made between me 
and thee before ^e world was, is accomplished in 

my account, as if it were actually and really d( 

with all the conditions that were agreed upon 

me and thee ; I have therefore, according to 1 

agreement that was on my part, sent forth 

prisoners, and those that were under the curs 

my law, out of the pit wherein there is no wa1 

seeing thou also hast completely fulfilled in 

account whatsoever was on thy part to be dc 

according to our agreement. And thus is t 

place to be understood in Jn. xvii. 9. ' I pray 

them : I pray not for the world, hut for them wb 

thou hast given me ' (which I covenanted with t 

for) ' thine they were and thou gavest them n 

(but on such and such conditions as are bef( 

mentioned. Zee. ix.) And again, 'According as 

hath chosen us in him, (that is, in Christ,) be! 

the foundation of the world, that we should 

holy and without blame before him in love. ' Ep. 

Now, seeing this was thus con- 
111 1 .1 iiii'iTobe holy and wit 

eluded upon by those that did blame is that wiiich 
wish weU to the souls and bodies "s^™?; 
of poor sinners, after the world h '' "'<»"= «« are 

^ ^ ^ , 1 /• ^ud i\itliout blame 

was made by tnem, and alter fore him m Iotb; fo 
they had said, 'let us make iyTS'fw.,1 
man in our image, after our !l''Y|5'.''".-™2'"'"'°' 
likeness. ' Ge. i. 36. And after 
man, whom God had made upright, had by tra 
gression fallen from that state into which God 
first placed him, and thrown himself into a mis 
able condition by his transgression, then C 
brings out of his love that which he and his 5 
had concluded upon, and begins now to make fo 
that to the world, which he had purposed in hi 
self before the world began, Ep. i. 4, 9; 2 Ti. i. 9. 

1 . Now the Jlrst discovery that was made to a I 
creature of the love of God, was made to fal 
Adam. Ge. iii. 15. Where it is said, ' I wiU ] 
enmity between thee and the woman, and betw( 
thy seed and her seed;' which is the Saviour, 6a. i 
' It shall bruise thy head, and thou shalt hru 
his heel.' This was the first discovery of the 1( 
of God to lost man : This was the gospel wh: 
was preached to Adam in his generation ; in thi 
words was held forth to them in that generati( 
that which should be farther accomplished in af 

2. Another discovery of the love of God 
the gospel, was held forth to Noah, in that 
would have him to prepare an ark to save hims 
withal ; which ark did type out the Lord that ■« 
to come, and be the Saviour of those whom 
before had covenanted for with God the Fath 
' And God said unto Noah, The end of all flesh 
come before me ; - - make thee an ark of gopl 
wood. ' Ge. vi. 13, 14. and eh. vii. 1. ' The Lord said ui 
Noah, Come thou and all thy house into the ar 
for thee have I seen righteous before me in tl 



3. God brealis out with a farther discovery of 
himself in love to that generation in which Abraham 
lived, Where he saith, 'And in thee, (that is, from 
thee shall Christ come through, in whom) shall all 
families of the earth he blessed. ' Ge. xii. 3. This 
was also a farther manifestation of the good will 
of God to poor lost sinners; and through this 
discovery of the gospel, did Abraham see that 
which made him rejoice. Jn viii. 56. 

4. When the time was come that Moses was to 
be a prophet to the people of his generation, then 
God did more gloriously yet break forth with one 
type after another, as the blood of bidls, and 
lambs, and goats : Also sacrifices of divers 
manners, and of several things, which held forth 
that Saviour more clearly which God had in his 
own purpose and decree determined to be sent; for 
these things (the types) were a shadow of that 
which was to come, which was the substance. 
He. ix. 9, 10. He. x. 1, 6—7. Now when these things were 
thus done, when God had thus signified to the 
world, what he intended to do in after times, pre- 
sently all that had faith to believe that God would 
be as good as his word, began to look for, and to 
expect that the Lord should accomplish and bring 
to pass what he had promised, what his hand and 
counsel had before determined to be done. 

(1.) Now Abraham begins to look for what God 
had promised and signified; namely, that he would 
send a Saviour into the world in his appointed 
time, which thing being promised, Abraham 
embraces, being persuaded of the certainty of it ; 
as in He. xi. 13. And this did fiU his heart with joy 
and gladness, as I said before; for 'he saw it, and 

was glad.' Jn. viii. 56. 

(2.) Jacob also, while he was blessing his sons, 
concerning things to come, breaks forth with these 
words, ' I have waited for thy salvation.' GcxUx. 18. 
He was also put in expectation of salvation to come 
by this Savioiu-. 

(3.) David was in earnest expectation of this, 
which was held forth by types and shadows in the 
law ; for as yet the Saviour was not come, which 
made him cry out with a longing after it, ' that 
the salvation of Israel were come out of Sion.' 
Pa. liii. 6. And again, ' that the salvation of Israel 
were come out of Sion ! ' Ps. xiv. 7. The thing that 
David waited for, was not in his time come, though 
before his time it was promised ; which makes him 
cry out, that it were come, that it were come out 
of Sion ! Where, by the way, take notice, that the 
true salvation and Saviour of Israel was to come 
out of Sion, that is, out of the church of God, 
touching the flesh, as it is written; A prophet 
shall the Lord your God raise up imto you of your 
brethren like unto me. De.xTiii.i5, 18. And again, 
' I have laid help upon one that is mighty ; I have 
exalted one chosen out of the people. ' Vs. ixxxix. 19. 

and Eo. ix. 5. ' Wliose are the fathers, and of whom 
as concerning the flesh Christ came, who is over 
all, God blessed for ever.' Christ, as concerning 
the flesh, did come of the fathers. 

(4.) Isaiah did prophesy of this, that God would 
thus save his people; yea, he breaks forth with 
these words, ' But, Israel shall be saved in the 
LORD with an everlasting salvation.' is, xiv. 17. He 
also tells them how it shall be accomplished in that 
53d chapter. Yea, he had such a glorious taste of 
the reality of it, that he speaks as though it had 
been actually done. 

(5.) In the days of Jeremiah, this that God had 
promised to the fathers, was not yet accomplished ; 
in ch. xxiii. 6. he saith, 'Behold, the days come, 
saith the Lord, that I wiU (mark, it was not yet 
done) but I will (saith God) raise unto David a 
righteous branch, and a king shall reign and pros- 
per. - - In his days Judah shall be saved, and 
Israel shall dwell safely ; and this is his name 
wherewith he shall be called, The Lord our 
Righteousness. ' 

(6.) He was also to come in Zechariah's time. 
Zee. iii. 8. Where he saith, 'for, behold, I will bring 
forth my servant the branch. ' 

(7.) He was not come in the time of Malachi 
neither, though he was indeed at that time near 
his coming. For he saith himself, ' Behold, I will 
send my messenger, (meaning John the baptist,) 
and he shall prepare the way before me : and the 
Lord whom ye seek, shall suddenly come to his 
temple, even the messenger of the covenant, whom 
ye delight in : behold he shall come, saith the 

Lord of hosts. ' Mai. iii. 1 ; see also Is. xl. 3; Lu. i. 76. 

(8.) Old Simeon did also wait for the consolation 
of Israel a long time. Lu. ii. 25. Where it is said, 
' And, behold, there was a man in Jerusalem, 
whose name was Simeon ; and the same man was 
just and devout, waiting for the consolation of 
Israel.' That is, waiting for him that was to be 
the Saviour, as is clear, if you read with under- 
standing a little "farther: 

' Anrl it wna rpvpnlpd iinfn God lias a Clirist, one distinct 

Ana ID was reveaiea unto „.^^ ^, „jj,^, ^^^ „.,jjjj. 
him by the Holy Ghost, that '»evcr tiwt is called cimst, 

, "^ , , *^ , . , whether they be spirit or 

he should not see death, be- body, orhoth spirit and body, 
/. 1 1. 1 AT, T T and tliis is sijmilied, where 

tore he had seen the Lord s i,e saith, the Loid's chiist. 

Christ.' ver. 26. 

And thus have I In brief shewed you, 1. That 
there is such a thing as Christ. 2. That this 
Christ was promised and signified out by many 
things before he did come. 3. How he was waited 
for, and expected before the time that God had 
appointed in the which he should come. 

The Second Thing that I will (through the 
strength of Christ) prove, is this, that he that 
WAS or THE Virgin, is he that is the Saviour. 

First, And first, I shall lay down this for a 
truth ; That it is not any Spirit only by, and of 



itself, witliout it do take the nature of man, that 
can be a Saviour of man from eternal vengeance. 

Or thus : That that [which] will he a Saviour of 
man, must in the nature of man satisfy and appease 
the justice and wrath of God. And the arguments 
that I do bring to prove it by, are these. 

Fird, Because it was man that had offended ; 
and justice required that man must give the satis- 
faction: And therefore, when he that should be 
the Saviour, was come, he ' took upon him the 
form of a servant, and was made in the likeness of 
men:' pm. h. 7. anaiuHe.ii.14 Because ' the children 
are partakers of flesh and blood ; he also himself 
likewise took part of the same;' To what end? 
'that through death he might destroy him that 
had the power of death, that is, the devil.' And 
is that all ? No ; but also that he might ' deliver 
them who through fear of death, were all their 
lifetime subject to bondage.' vw. 15. 

Second, The second argument is this ; because, 
if a spirit only could have made satisfaction for 
the sin of mankind, and have subdued Satan for 
man, without the nature of man, either there had 
been weakness in God when he made that promise 
to fallen Adam, That the seed of the woman should 
break the serpent's head ; (for there hath been no 
need of and so no room for that promise) or else 
God having made it, would have appeared unfaith- 
fid, in not fulfilling his promise, by redeeming the 
world without it. 

Third, If a spirit only could have made satisfac- 
tion, and so have saved man ; then Christ needed 
not to have come into the world, and to have been 
born of a woman. Ga. iv. 4. But in that he must 
come into the world, and must be bora of a woman, 
it is clear, that without this, he could not have been 
a Saviour : For he was made of a woman, made 
under the law, to this end, that he might redeem 
them that were under the law ; implying. No sub- 
jection to this, (viz. the taking of the nature of 
man) no redemption from the curse of the law. 
But Christ hath delivered from the curse of the 
law (all that believe in his name) being in their 
nature made a curse for them. 

And this is the reason, why the fallen angels are 
not recovered from their damnable estate, because, 
he did not take hold of their nature, ' For vei'ily 
he took not on him the nature of angels ; but he 
took on him the seed of Abraham. He. ii. I6. 

Second, Now then, seeing 

They tliat arc reaecmca, .v- ■ .1 j. j.i r ri j 

must have rcdenvptim this IS the Very truth of God, 

nTlh ttr'natSe"; ^ ^^lall next prove, that Jesus 

for except tliat nature that was bom of the virgin, to 

tliat sinned do bring m ^ , _, . at 

recovery ftom the curse 06 the baviOUr. And, 

fm"'tLtt^e "irnS! First, I shall prove it by com- 
ned must suffer for its paring some places of the Old 

ovv-n sin. Ga. m. !*• ■, Zr 

and New testament together, 
and by some argimients drawn from the scriptures. 

1. And first, see Gc.iU. 15. where he is called the 
seed of the woman, saying, ' I will put enmity be- 
tween thee and the woman, and between thy seed 
and her seed;' and so was Jesus, Ga. iv. 4. where it is 
said, ' God sent forth his Son, made of a woman,' 
or born of a woman. 

2. This woman must he a virgin, Is.vii.u. where 
it is said, ' A virgin shall conceive, and bear a son, 
and shall call his name Imanuel.' And Jesus is 
he that was the fulfilling of this scripture. Mat. i. 22, 
23. ' Now all this was done, that it might be ful- 
filled which was spoken of the Lord by the prophet, 
saying. Behold, a virgin shall be with child, and 
shall bring forth a Son, and they shall call his 
name Imanuel.' 

3. The Saviour must be of the tribe of Judah. 
And this Jacob prophesied of on his death-bed, 
saying, ' Judah, thou art he whom thy, brethren 
shall praise,' or honour, ' thy hand shall he in the 
neck of thine enemies ; thy father's children shall 
bow down before thee.' Ge. xiix. 8. 

And again. Mi. v. 3. ' But thou, Bethlehem Eph- 
ratah, though thou he little among the thousands 
of Judah, yet out of thee shall he come forth imto 
me that is to he ruler in Israel.' Jesus also came 
of the tribe of Judah, and that will clearly appear, 
if you read. Mat. L Matthew, he begins first witk 
Abraham, vcr. 2. and thence to Judah vcr. 3. from 
Judah to David, ver. 6. from David to Zorobabel, ver. 
13. then to Jacob the father of Joseph, the husband 
of Mary, of whom was bom Jesus, ver. 16. 

Now Mary was one of the same house also, and 
for this consider, Jesus came from the loins of 
David ; see Mat. i. hut that he could not do, if Mary 
had not been of the seed of David : For Christ 
came from her, not from him, for Joseph ' knew 
her not till she had brought forth her first-born.' 
Mat. i. 25. Again, the angel toH her, that he was 
the son of David, saying, ' And the Lord God 
shall give unto him the throne of his father David.' 

Lu. i. 33. 

And again. The Jews knew this very well, or 
else they would have been sure to have laid it open 
before all the world ; for they sought by all means 
to disown him. And though they did thi'ough the 
devilishness of their unbelief disown him, yet could 
they find no such thing as to question the right of 
his birth from Mary. If it had been to be done, 
they would no doubt have done it ; they did not 
want mahce to whet them on ; neither did they 
want means so far as might help forward their 
malice ; without manifest and apparent injury ; for 
they had exact registers, or records of their gene- 
alogies, so that, if they had had any colour for it, 
they would sure have denied him to have been the 
son of David. There was reasoning concerning him 
when he was with them, Jn. vu. 27, 43. and I do believe, 
part of it was about the generation of which he came. 



And this was so commonly known, that the Wind 
man that sat by the way-side could cry out, ' Jesus 
thou Son of David, have mercy on me. — Thou Son 
of David, have mercy on me. ' Lu. xviii. 88, 39. It was 
so common, that he came from the loins of his 
father David according to the flesh, that it was 
not so much as once questioned. ' And when' 
Herod ' demanded of the chief priests and scribes 
of the people where Christ should be born. They 
said unto him, in Bethlehem of Judea : For thus it 
is written by the prophet. And thou Bethlehem, 
in the land of Juda, art not the least among the 
princes of Juda, for out of thee shall come a 
governor, that shall rule my people Israel. ' Mat. i. 
4—6. (For out of thee) mark that ; if Mary had not 
been of Judah, Christ had not come out of Judali, 
but Christ came out of Judah ; therefore Mary is 
also a daughter of Judah. And this is evident, as 
saith the scripture, ' for - - our Lord sprang out of 
Judah.' He. ™. M. 

Again, when Christ the Saviour was to come 
into the world, at that time the sceptre was to 
depart from Judah, according to the prophecy of 
Jacob. ' The sceptre shall not depart from Judah, 
nor a law-giver from between his feet, until Shiloh 
come, ' Ge. xlix. 10. 

Now the sceptre was then departed from those 
that were Jews by nature, and also the law-giver, 
and Herod who was a stranger, and not of Judea, 
was king over them, as Csesar's deputy ; and Caesar 
Augustus imposed laws on them. 

The stubborn Jews also confessed the sceptre to 
be departed, when before Pontius Pilate a Roman 
governor of Judea, they cried out against Christ: 
' We have no king but Cesar.' Jn. 

Nay farther, the Jews from that day to this, 
have been without a king of tlieir own nation to 
govern them: they never had the sceptre swayed 
since by any of themselves, but have been a scat- 
tered despised people, and have been as it were 
liable to all dangers, and for a long time driven 
out from their country, and scattered over all the 
nations of the earth, as was prophesied concerning 
them. Je. xiv. 10. Zee. vi. 14, 15. And yet these poor 
souls are so horribly deluded by the devil, that 
though they see these things come to pass, yet 
they will not believe. And one reason among 
many, of their being thus deluded, is this, they 
say that the word sceptre in Ge. xlk. is not meant 
of a kingly government ; but the meaning is, 
(say they) a rod, or persecutions shall not depart 
from Judah till Shiloh come. Now they do most 
grossly mistake that place ; for though I am not 
skilled in the Hebrew tongue, yet through grace, I 
am enlightened into the scriptures ; whereby I find 
that the meaning is not persecutions, nor the rod 
of afflictions, but a governor or sceptre of the 
kingdom shall not depart from Judah till Shiloh 

come. And that this is the meaning of the place, 
weigh but the very next words of the same verse, 
and you will find it to be the sceptre of a king that 
is meant ; for he addeth, ' nor a law-giver from 
between his feet.' Mark it. The sceptre, nor a 
law-giver ; the legislative power depending on the 
sceptre of the kingdom, shall not depart from 
Judah till Shiloh come. According to that scrip- 
ture, written in Is. rii. 16. ' For before the child shall 
know to refuse the evil, and choose the good, the 
land that thou abhorrest shall be forsaken of both 
her kings.' Which scripture hath been fulfilled 
from that same time. 

But a word to the Jews' exposition of the sceptre 
to be a rod, or persecutions ; saying, that persecu- 
tions shall not depart from Judah till Shiloh come. 
This cannot be the meaning of the place ; for the 
Jews have had rest oftentimes, and that before 
Shiloh did come ; at one time they ' had rest four- 
score years. ' Ju. m. so. Again, 'And the land had 
rest from war.' Jos. jdv. 15. And again, 'And the 
Lord gave them rest round about, according to all 
that he sware unto their fathers, and there stood 
not a man of all their enemies before them. ' Jos. nxi. 
44. ' And the land had rest forty years. ' Jn. iii. ll. 
There was rest many a time from persecution and 
from the rod, though it were hut for a season ; but 
the sceptre, or kingdom, did not depart from Judah, 
and a law-giver from between his feet tOl Shiloh 

Second, Again, To prove that Jesus is the 
Christ, it is clear from the hand of God against 
the Jews, for putting him to death. What was 
the reason why they did put him to death, but 
this. He did say that he was the Christ the Son 
of God? Lu. xxii.70. ' Then said they all, Art thou 
then the Son of God? And he said unto them. 
Ye say that I am. ' That is, I am he as you say, 
I am the Son of God ; yea, the only begotten Son 
of the Father, and I was with him before the world 

was. Jn. ix. 37- and xvii. 5. 

Now the Jews did put him to death for his thus 
owning his own ; that is, for not denying of his 
Sonship, but making himself equal with God, there- 
fore did they put him to death. Jn. xix. 7. 

Now God did, and doth most miserably plague 
them to this very day, for their crucifying of him : 
But I say, had he not been the Christ of God, 
God's Son, he would not have laid sin to their 
charge, for crucifying him ; but rather have praised 
them for their zeal, and for taking him out of the 
way, who did rob God of his honour, in that he 
made himself equal with God, and was not. He 
would have praised them for doing the thing that 
was right, as he did Phineas the son of Eleazar, 
for executing judgment in his time, on the adulterer 
and adulteress. Nu. xxv. 8. 

But in that he said he was the Son of God, and 



accounted it no robbery so to call himself, ph. ii. 6. 
And seeing tbat they did put him to death, because 
he said he was the Son of God ; and in that God 
doth so severely charge them with, and punish 
them for their sin in putting him to death, for say- 
ing that he was the Son of God, it is evident that 
he was and is the Son of God, and that Saviour 
that should come into the world. For his blood 
hath been upon them to this very day for their hurt, 
according to their desire. Mat-xx-ra. 35. 

Again, Jesus himself doth in this day hold forth 
that he is the Christ, where he saith, ' The time is 
fulfilled, and the kingdom of God is at hand. ' Mar. i. 
15. What time is this that Jesus speaks of ? 
Surely, 'tis that of Daniel's seventy weeks, spoken 
of in chap. ix. 24. where he saith, ' Seventy weeks are 
determined upon thy people - - - to finish the 
transgression, and to make an end of sins, and to 
make reconcihation ' or satisfaction ' for iniquity, 
and to bring in everlasting righteousness, - - and to 
anoint the most Holy.' This time, that here Daniel 
speaks of, is it that Christ saith hath an end ; and 
the argument that he brings to persuade them to 
believe the gospel, is this, ' The kingdom of God is 
at hand,' (according as was prophesied of it by 
Daniel) ' repent, and believe the gospel. ' Repent, 
and believe that this is the gospel ; and that this is 
the truth of God ; consider, that Daniel had a revela- 
tion of these days from the angel of God, and also 
the time in which it should be accomplished: namely. 
Seventy weeks was the determined time of the 
Messias his coming, from the time when the angel 
spake these words to Daniel : Seventy weeks, that 
is, about 490 years, if you reckon every day in the 
said seventy weeks for a year : A day for a year, a 
day for a year ; for so is the Holy Spirit's way some- 
times to reckon days. Eze. iv. 6. And this the Jews 
were convinced of, when Christ saith to them, ' Ye 
hypocrites, ye can discern the face of the sky ; but 
can ye not discern the signs of the times ? ' Mat. xvi. s. 
Do you not see that those things that are spoken 
of as forerunners of my coming, are accomplished? 
Do you not see that the sceptre is departed from 
Judah ? Do you not see the time that Daniel 
spake of is accomplished also ? There shall no 
sign be given xmto it, but the sign of the prophet 
Jonas : ye hypocritical generation ! ver. i. 

Third, Another argument to prove that Jesus 
is the Clirist, is this. By his power the blind see, 
the lame walk, the deaf hear, the dumb speak, the 
dead are raised up, the devils are dispossessed. 
In Is. xixv. 4. it is thus prophesied of him, ' Behold 
your God will come with vengeance, even God vMh 
a recompense ; he will come and save you ; ' But 
how shall we know when he is come ? Why, 
' Then the eyes of the blind shall be opened, and 
the ears of the deaf shall be unstopped. Then 
shall the lame man leap as an hart, and the tongue 

of the dumb sing ; for in the wilderness shall w; 
break out, and streams in the desert.' ver. 6, 6. 
when John would know whether he were the C! 
or no, Jesus sends him this very answer, ' Go, 
shew John (saith he) again those things which 
do hear and see : the bUnd receive their sight, 
the lame walk, the lepers are cleansed, and 
deaf hear, the dead are raised up, and the 
have the gospel preached to them. Mat. xi. 3—6. 

Fourth, Another argument that doth prove 
Jesus to be the Christ, is this, namely, he to w 
it was revealed, that he should see him, thougl 
waited long for him. So soon as ever he did 
see that sweet babe that was bom of the vi 
Mary, he cried out, ' Lord now lettest thou 
servant depart in peace, according to thy wi 
For mine eyes have seen thy salvation, which 1 
hast prepared before the face of all people ; ' as 
in Lu. ii. 36— SI. The prophetess Anna also, so i 
as she had seen him, ' gave thanks to the L 
and spake of him to aU them that looked 
redemption in Jerusalem. ' ver. 36—38. 

Fifth, Another argument is, the sign of 
prophet Jonah. He, even Jonah, was three i 
and three nights in the whale's belly, Jonah i. 17. 
Jesus makes this very thing an argument to 
Jews, that he was the true Messias, where he sa 
' An evil and adulterous generation seeketh aft 
sign;' that is, they would have me to show tl 
a sign, to prove that I am the Saviour, ' And tl 
shall no sign be given to it, but the sign of the ] 
phet Jonas: For as Jonas was three days and tl 
nights in the whale's belly; so shall the Son 
man be three days and three nights in the hear 
the earth.' Mat. xii. 39, 40. And this, the Apo 
makes mention of to be accomphshed, where 
says, The Jews slew Jesus, and hanged him a 
tree, Ac. x. 39. and laid him in a sepulchre. Mat. ; 
But God raised him up the third day, and shei 
him openly. Ac. jt. 40. 

Sixth, Another scripture argument to prove t 
Jesus is the Christ, is this, that there was not 
of his bones broken ; which thing was foretold 1 
typed out by the Paschal Lamb, where he sa 
' They shall leave none of it unto the morning, 
break any bone of it,' Ex. xii. 46. No. ix. 12. wh 
thing was fulfilled in the Son of the virgin, (thoi 
contrary to the customs of that nation,) as i( 
written, ' Then came the soldiers, and brake 
legs of the first, and of the other which was cri 
fied with him. But when they came to Jesus, 1 
saw that he was dead already, they break not 
legs:' Jn. xix. 33, 33. 'that the scripture should be 
filled, A bone of him shall not be broken. ' ver. a 

Seventh, Another scripture demonstration is 
that they did fulfil the saying that was writi 
' They part my garments among them, and ( 
lots upon my vesture.' Ps. xxii.i8. But this ■ 



also fulfilled in Jesus, as ib is written ; ' Then the 
soldiers, when they had crucified Jesus, took his 
garments, and made four parts, to every soldier 
a part; and also his coat: now the coat was 
without seam, - - They said therefore among 
themselves, let us not rend it, hut cast lots for 
it whose it shall he : that the scripture might he 
fulfilled, which saith. They parted my raiment 
among them, and for my vesture they did cast 

lots. ' Jn. xii. 23, 24 

Eighth, Again, The scripture saith, ' they shall 
look upon me, whom they have pierced.' Zeo. xii. lo. 
But the soldier thrust a spear into his side, That 
it might he fulfilled which was written, ' they 
shall look on him whom they pierced.' Jn. xix. 

Err<yr\. Now then, seeing this is the truth of God, 

that Jesus that was horn of the virgin, is the Christ 

of God ; how horrihly are those deceived who look 

on Jesus the Son of Mary, to he hut a shadow 

or type, of something that was afterward to he 

revealed ; whereas the scriptures most lively hold 

bim forth to be the Christ of God, and not a shadow 

of a spirit, or of a body afterwards to be revealed, 

but himself was the very substance of all things that 

did any way type out Christ to come ; and when 

he was indeed come, then was an end put to the 

law for righteousness, or justification to every one 

that believeth ; ' Christ is the end of the law for 

righteousness to every one that believeth,' as it is 

written. Eo. y. 4. That is, he was the end of the 

ceremonial law, and of that commonly called the 

iporal law, the substance of which is laid down, 

Ex. XX. from the first to the 17th verse, though that 

law, as handed out by Christ, still remains of great 

use to all believers, which they are bound to 

, . ,. , ,, , , keep for sanctification, as Christ 
A peliever hath no law to , ^ i r\ i 

fulfil for justification; saith. Mat. V. loth vcrse, to 

only to believe on what ,, jrj.i ix -Do. 

the man Christ Jesus the end of the chapter. Uut 
hath done and he saved, q^^-^^^^ jgg^g ^inth. obtained 

everlasting righteousness, having fulfilled all the 
law of God in the body of his flesh, wherein he 
also sufiered on the cross without the gates, and 
doth impute this righteousness to poor man, having 
accomplished it for him in the body of his flesh, 
which he took of the virgin. Gal. St. 4. ' God sent 
forth his Son, made of a woman, [that is, born of 
the virgin] made under the law,' that is, to obey 
it, and to bear the curse of it, ' being made a curse 
for us ; ' Ga. ill 13. to redeem them that were imder 
the law, that is, to redeem such as were ordained 
to life eternal, from the curse of the law. And 
this he did by his birth, being made or horn of a 
woman ; by his obedience, yea, by his perfect obe- 
dience ' he became the author of eternal salvation 
unto aU them that obey him ; ' He. v. 8, 9. and by his 
doing and suffering, did completely satisfy the law 
and the justice of God, and bring in that glorious 

and everlasting salvation, with- See He. ix. 23, ana com. 
out which we had all eternally Ke he'snitii,'';™'; of 
been undone, and that without JJ^Jf^tettf 11^" 
remedy ; for without shedding of »*'•' 'wi"?.'' "an »'i« 

, . ., , ^ , . . Jesus, ch, vu. 22. 

his blood therewas no remission. 

Error 2. Seeing Jesus Christ, the Son of the 
virgin Mary, was and is the Christ of God ; and 
that salvation came in alone by him, for there is 
salvation in no other, Ac. iv. 12. then how are they 
deceived, that think to obtain salvation by follow- 
ing the convictions of the law, which they call 
Christ (though falsely) when alas, let them follow 
those convictions that do come from the law, and 
conscience set on work by it ; I say, let them fol- 
low aU the convictions that may be hinted in upon 
their spirits from that law, they shall never be able 
to obtain salvation by their obedience to it, ' for by 
the law is the knowledge of sin. ' Ro. iii. 20. Ga. iii. lo. 
On. X. 16. He. ix. 12. And ' It is not of works least any 
man should boast,' as those fond hypocrites called 
Quakers would do. And again, ' If righteousness 
come by the law, then Christ is dead in vain.' Ga. 
ii. 21. ' But that no man is justified by the works 
of the law, in the sight of God, it is evident : for. 
The just shall live by faith. ' Ga. iii. ii. Which living 
by faith, is to apply the Lord Jesus Christ his 
benefits, as birth, righteousness, death, blood, resur- 
rection, ascension, and intercession, with the glo- 
rious benefits of his second coming to me, as mine, 
being given to me, and for me, and thus much doth 
the Apostle signify, saying ; ' The Mfe which I 
now live in the flesh I Uve by the faith of the 
Son of God, who loved me, and gave himself for 

me.' Ga- iL 20. 

Error 3. Again, Seeing God's Christ, which 
was with him before the world was, Jn. \vii. 6. took 
upon him flesh and blood from the virgin Mary, 
(who was espoused to Joseph the carpenter) and 
in that human nature yielded himself an ofiering 
for sin, (for it was the body of his flesh by which 
sin was purged, Col. i 22.) I say, seeing the Son of 
God, as he was in a body of flesh, did bring in 
salvation for sinners, and by this means, as I said 
before, we are saved, even by faith in his blood, 
righteousness, resurrection, &c. How are they 
then deceived who own Christ no otherwise than 
as he was before the world began, who was then 
without flesh and blood (for he took that in time 
of the virgin. Ga. iv. 4. He. ii. 14.) I say, they are 
wickedly deluded, who own him no otherwise but 
as he was before the world was : For in their own- 
ing of him thus and no otherwise, they do directly 
deny him to be come in the flesh, and are of that 
antichristian party which John speaks of, i Jn- i''- s. 
' Every spirit that confesseth not that Jesus Christ 
is come in the flesh, is not of God : and this is that 
spirit of antichrist, whereof ye have heard that it 
should come, and even now already is it in the 



world. ' Now because the enemy doth most notahly 
wrest this scripture, as they do others, to their 
own damnation, I shall apeak something to it ; and 
therefore, when he saith, every spirit that confesseth 
not that Jesus Christ is come in the flesh, is not of 
God, his meaning is. Every spirit that doth not con- 
fess that that Christ that was with the Father 
before the world was, did in the appointed time of 
the Father come into the world, took on him a 
body from the virgin, and was very man as well 
as very God, and in that body of flesh did do and 
sufier whatsoever belonged to the sons of men for 
the breach of the holy law of God, and impute his 
glorious righteousness which he fulfilled in that 
body of his flesh, to the souls that shall believe on 
what he hath done, and is adoing in the same body. 

Consider 1 . And that this is the mind of the Spirit 
of God, consider, first, he himself saith, handle me 
and see, for a spirit hath not flesh and bones, as ye 
see me have, when his disciples had thought he had 
been but a spirit. Lu. xxiv. 39, 40. 

Consider 2. Now that in this flesh he died for 
sins : consider, secondly, that scripture which saith, 
' Who his own self, (that is, the Christ that was 
bom of the Virgin) bare our sins in his own body 
on the tree. ' i Pe. ii. 21. See CoL i. 33. ' in the body 
of his flesh,' saith he, 'to present you holy and 
unblameable, and unreprovable in his sight. ' Now 
that he arose again from the dead, with the body 
of flesh wherewith he was crucified, consider, that 
forenamed scripture, Lu. xxiT.39, 40. spoken after his 

Now that he went away with the same body 
from them into heaven, consider that it is said, 
' And he led them out as far as to Bethany, and 
he lifted up his hands, and blessed them. And it 
came to pass, while he blessed them, he was parted 
from them, and carried up into heaven,' Lu.xxiv. so, 
61. This is the meaning of those words therefore ; 
Jesus Christ is come into the flesh, that is, Jesus 
Christ hath come in the flesh that he took of the 
Virgin, hath brought us who were enthralled to 
the law, the devil, and sin, to liberty; and that 
by his obedience and death. ' Forasmuch then as 
the children are partakers of flesh and blood, (saith 
the scripture) he, (Christ) also himself likewise 
took part of the same ;' wherefore? ' That through 
death he might destroy him that had the power of 
death, that is, the devil; and deliver them who 
through fear of death were all their life-time sub- 
ject to bondage.' He. ii. 14, 15. For he 'was delivered 
for our ofienees, and was raised again for our justi- 
fication.' Ko. iv. S3. For he, even that man, through 
the power of the eternal Spirit, did ofier up him- 
self without spot to God, and thereby, or by that 
offering, ' obtained eternal redemption for us.' lie. 
is. 12, 14. And therefore I say again and again, look 
to yourselves, that you receive no Christ except 

God's Christ: For he is like to be deceived t' 
wiU believe every thing that calls itself a Chr 
' For many, [saith he] shall come in my name, 
and shall deceive many. ' Mat. xxiv. 5. 

Ifow having spoken thus much touching 
Saviour, the Lord Jesus Christ, I shall, according 
the assistance of the Lord Jesus, proceed, and sh 
speak something of his godhead, birth, death, res 
rection, ascension, and intercession ; together u 
his most glorious and personal appearing the seco 
time, which wiU he to raise the dead, and bri 
every work to judgment. Ec. xii. 14. 

And FIRST I shall shew you that he (Christ) 
very God, co-eternal, and also co-equal with '. 
Father. Second, That by this Son of Me 
(which is equal with his Father) the world n 
made. Third, That he in the fulness of time, \i 
made of a woman, made under the law, to redei 
them that were (or are) under the law ; that 
was bom of a woman : and in our nature (for 
made himself of no reputation, and took on h 
the form of a servant, and was made in the lil 
ness of men) and in our stead he did fulfil the 1 
in point of justification. So. x. 4. and was crucif 
for our transgressions. 1 Co. i. 23—25. Fourth, T1 
very body of the Son of Mary which was crucifii 
did rise again from the dead, after he had be 
buried in Joseph's sepulchre; that he in thatve 
body ascended up into heaven ; and in that v( 
body shall come again to these ends, 1. To jud 
the quick and the dead. 2. To receive his sau 
to himself. 3. To pass eternal condemnation 
his enemies. These things in brief I shall ton 
upon, according to the wisdom given me. 

First, And therefore that Christ is very God 
shall yirsi prove by plain texts of scripture. Secor 
From the testimony of God, angels, and men, tt 
nessed by the scriptures. Third, By seve: 
argiunents drawn from scripture, which will pre 
the same clearly. 

First, Then to prove it by the scriptures ; tl 
indeed the whole book of God's holy scriptu 
testify these things plainly to be most true, j 
there be some places more pregnant and pertin( 
to the thing than others ; and therefore I sh 
mention some of them : as that in Pr. yiii. 22, &c. a 
there you shall find him spoken of under the na; 
of Wisdom, the same name that is given him 
1 Co. i. 24. I say in that place of the Proverbs ab( 
mentioned, you shall find these expressions fn 
his own mouth. ' The Lord possessed me in I 
beginning of his way, before liis works of old. 
was set up from everlasting, from the begmnh 
or ever the earth was. When there were no dept 
I was brought forth ; when there were no founta 
abounding with water. Before the mounta 
were settled, before the hiUs was I brought fort 
While as yet he had not made the earth, nor 



fields, nor tho highest part of the dust of the 
world. When he prepared the heavens, I loas 
there : when he set a compass upon the face of the 
depth : When he estabhshed the clouds above : 
when he strengthened the fountains of the deep : 
When he gave to the sea his decree, that the 
waters should not pass his commandment : when 
he appointed the foundations of the earth: Then 
I was by him, as one brought up with him : and I 
was daily his delight, rejoicing always before him ; 
rejoicing in the habitable part of his earth ; and 
my dehghts were with the sons of men. ' Also in 
Jn. i. 1, 2. you have these words spoken of Christ, 
' In the beginning was the Word, and the Word 
was with God, and the Word was God. The 
same was in the beginning with God.' As also in 
He.i. 3. the Apostle being about to prove the Son of 
Mary to be very God, saith ; He ' hath in these 
last days spolien unto us by his Son ;' which Son 
is the Son of Mary, as in Mat. iU. ' But (saith the 
Apostle He. i. 8.) imto the Son Jie saith. Thy throne, 

God, is for ever and ever, a sceptre of righte- 
ousness is the sceptre of thy kingdom.' Again, 
in Jn. jtvii 5. yon have the words of the Son of Mary 
for it, saying, ' And now, Father, glorify thou 
me with thine own self, with the glory which I had 
with thee before the world was.' Again, he him- 
self saith, before Abraham was, I am : And again, 

1 and my Father are one. And in Piii. ii. 6. the 
Apostle saith, ' Let this mind be in you which was 
also in Christ Jesus : who, being in the form of 
God, thought it not robbery to be equal with God: 
But made himself of no reputation, and took upon 
him the form of a servant, and was made in the 
likeness of men.' Also Re. ii 8. Christ himself 
saith, I am 'the first and the last, which was dead, 
and is ahve. ' And thus have I quoted some few 
scriptures to prove that the Son of Mary is the 
true God. 

Second, I shall give you the testimony of God 
himself touching the truth of this, viz. That 
Christ, the Son of the Virgin, is the true God: 

1. And first see Zec. xuL 7- and there you shall find 
these words, 'Awake, sword, against my shep- 
herd, and against the man t/iat is my fellow, saith 
the Lord of hosts.' In this place the Lord doth 
call that Man his fellow, which he doth not do to 
any mere creature. Again, in Mat. m. 17. he calls 
him his beloved Son, saying, ' This is my beloved 
Son, in whom I am well pleased.' And in the 
aforesaid place of the Hebrews, cU. i, the Apostle 
advancing the Lord Jesus, brings in this question. 
' To which of the angels said he at any time. 
Thou art my Son ?' ver. s. ' But unto the Son Ae 
saith, Ter.8. Thy throne, God, is for ever and 
ever:' And thus far of the testimony that God 
himself hath given of the Son of Mary, Jesus 

2. The angels do shew that he is God: (1.) In 
that they do obey him. (2.) In that they worship 

(1.) That they obey him, is clear, if we com- 
pare Re. xxi. 9. with xxii. 6. In the first of these places 
we find, that there came one of the angels of the 
seven vials, which had the seven last plagues, and 
talked with John. He came not of himself ; for 
in that x.\ii. ch. ver. 0. ho saith, ' The Lord - - sent 
his angel to shew unto his servants, the things 
which must shortly be done.' Now in the iGth ver. 
you may see who this Lord God is : He saith there, 
'I Jesus have sent mine angel to testify - - these 
things in the churches, [compare Re. i. 1.] I am the 
root and (as well as) the ofispring of David, and 
the bright and morning star.' I say this obedience 
of the angels doth testify that Jesus, which is the 
Son of Mary, is the true and very God ; for they 
do obey God only. 

(2.) The angels do shew that the Son of Mary, 
is the true God, in that they do not only obey 
him, but worship him also; yea, they are com- 
manded so to do, He i. 6. where it is written, ' When 
he bringeth in the first begotten into the world, he 
(i. e. God,) saith. And let all the angels of God 
worship him,' viz. the Son of Mary. Now the 
angels themselves command that we worship none 
but God, Re. xxii. 8, 9. When John fell down to wor- 
ship the angel, the angel said, ' See thou do it not: 
for I am thy fellow servant, - - worship God.' 
Now if the angels should command to worship 
God, and they themselves should worship him that 
by nature is no god, they should overthrow them- 
selves, in commanding one thing, and doing another, 
and so lose their ovi'n habitations, and be shut up 
in chains of darkness, to be punished with ever- 
lasting destruction from God himself at the great 
day. And thus much concerning the testimony 
of angels touching Jesus the Son of Mary, the 
Son of God, yea, very and true God. Is. ix. 6. 

3. [The testimony of men witnessed by the scrip- 
tures do shew that Christ is very God.] Now foUow- 
eth David his testimony among other of the saints, 
who witness Jesus the Son of Mary to be true God ; 
and that you may find in Ps. ex. 1. where he saith, 
' The Lord said unto my Lord, Sit thou at 
my right hand, until I make thine enemies thy 
footstool.' Also Isaiah in the 9tli. ch. ver. 6. saith, 
' For unto us a child is born, unto us a son is 
given ; and the government shall be upon his 
shoulder : and his name shall be called Wonder- 
ful, Counsellor, The mighty God, The everlasting 
Father, the Prince of Peace. Of the increase of 
his government and peace there shaU he no end, 
upon the throne of David, (which is not, nor ever 
was the heart of any believer) and upon his king- 
dom, to order it, and to establish it with judgment 
and with justice from henceforth even for ever. 



Tlie zeal of the Loed of hosts will perform this,' 
Again, see Peter's testimony of this Son of Mary ; 
When Jesus asked his disciples, whom say ye 
that I am ? Peter, as the mouth of the rest, said, 
' Thou art the Christ, the Son of the living God. ' 
Mat. xvi. 16. Also when Thomas, one of Christ's dis- 
ciples, Tvoidd not he persuaded by the others that 
they had seen the Lord, except he did also see in 
his hands the print of the nails, and put his fingers 
into the print of the nails, and thrust his hand 
into his side, he would not believe. Saith the Son 
of Mary, ' Reach hither thy finger, and behold my 
hands ; and reach hither thy hand, and thrust it 
into my side ; and be not faithless but believing. ' 
And then Thomas breaks out with a mighty faith, 
and a glorious testimony for his master, and saith, 
'My Lord, and my God.' Jn. xx.27, 33. Again, See 
Paul's testimony of him, Eo. Lx. 5. where speaking 
of the Son of Mary, he saith. That Christ came 
of the Fathers, ' who is over all, God blessed for 
ever, Amen.' And the apostle John doth also 
witness as much, i Jn. v. 20. where speaking of Jesus 
Christ, he saith on this wise, 'And we know that 
the Son of God is come, and hath given us an 
understanding, that we may know him that is true, 
and we are in him that is true, (Wlio is that? 
why, saith John) even in his Son Jesus Christ.' 
Who is he ? Why, ' This is the true God, and 
eternal life.' 

I could here also bring in the testimony of the 
very devils themselves, as Lu. iv. 4i ; viii. 28. where he 
is by them acknowledged to be the Son of the 
living God : But it is needless so to do ; for we 
have plainly proved it already. 

Third, Now foUoweth the several scripture argu- 
ments, which wiU prove that Jesus the Son of Mary 
is very God. 

1. There is none but he that is the true 
God, can satisfy the justice of the true God, for 
the breach of his holy law ; but if you compare 
Is. liii. 6. with Mat. iii. 17. you shall find, tliat Jesus the 
Son of Mary did give God a full and complete 
satisfaction for the breach of his holy law ; there- 
fore Jesus the Son of Mary must needs be the 
great and true God. 

2. He that hath power of his own to lay down 
his life, and hath power of his own to take it up 
again, must needs be the true God : but this did 
Jesus the Son of Mary the virgin ; therefore he 
must needs be the true God. Jn. x. 17. Eo. i. 4 

3. There was never any able to bear the sins of 
all the believers in the world, that ever were, now 
are, or hereafter shall be, but the true God : But 
Jesus, the Son of the Virgin Mary, did bear them 
all, ' in his own body on the tree.' 1 Pe. ii. 24. is. Uii. 6. 
Therefore Jesus the Son of Mary must needs be 
the true God as well as man. 

4. There Avas never any mere man able, by his 

own power, to overcome the If^'i',eS^?"£™H 
devil in all his temptations, but were tavt under^.^^tl^ 
he that is also the true God. (for ftought, it would make 

, , . 1 . , ,. r ' «,.. them to cry out with 

Adam m ms state 01 mnocency cain. My punishment ia 
was overcome by them, and fell g",'=f it'" ^ "^ "''"' 
under them :) But Jesus the Son 
of the Virgin did overcome them all by his own 
power ; therefore he is very God, as well as verj 

Man. See Ge. iii. 15. is. li. 9 i kiii. 5. Mat. iv. 24. Lu. iv. 13. 

5. There was never any that did call himself 
the true God (and was not) which did please God 
in so doing. But Jesus the Son of Mary did call 
himself the true God, or account himself equal 
with God (which is all one) yet God was well 

pleased with him. Mat. iii. 17. Phi. ii. 6, 7. Jn. viii. 29. And 
therefore Jesus the Son of Mary must needs be 
true God as well as man. 

6. There was never any that had all power in 
heaven and in earth, but the true God. Jesus the 
Son of the Virgin Mary, who was espoused to 
Joseph, hath all power in heaven and in earth in 
his own hand. Therefore he is the true and great 

God. Mat. xxviii. 18. 

7. There was never any able to keep poor souls 
from falling from God, saving he that is the true 
God. Jesus the Son of Mary did, and doth this. 
Jn. X. 27—30 ; xvii. 12. Therefore he is the true and 
great God. 

8. Never could any justly call himself the first 
and the last, except the true God, nor truly (as 
the Lord did say) I am. But these did Jesus the 

Son of Mary. Ee. i. 1. compared with ver. 17, 18 ; Ee. ii. 8. anil 

Jn. viii. 58. Therefore Jesus must needs be true God 
as well as man. 

9. Never was there any that could absolutely 
forgive sins but God. Mar. ii. 7. Lu. v. 21. But Jesus 
the Son of the Virgin Mary, can forgive sins. Lu. 
V. 20. Mar. ii. 5. Therefore Jesus the Son of Mary 
must needs be true God, as well as man. 

10. The scriptures never call any the true and 
living God; but he that is the true God. The 
scriptures call Jesus, the Son of the Virgin, the 
true God. is. ix. 6. l Jn. V. 20. Therefore he is the true 
and great God. 

11. He that made all things, whether they be 
visible, or invisible, whether they be thrones or 
dominions, or principalities, or powers, must needs 
be the true God. But Jesus the Son of the Vir- 
gin Mary did make aU these. Coi.i. 14^18. Ju.i. i— 16. 
He. i. 3, 3. And therefore he is the true God as well 
as man. 

12. The blood of a mere finite creature could 
never obtain eternal redemption for sinners. But 
the blood of Jesus, the Son of the Virgin Mary, 
hath obtained eternal redemption for sinners. Eo. iii. 
25; V. 9. He. ix. 12, I4j x. 19, 20. Therefore the blood of 
the Son of the Virgin, must needs be the blood of 
God. And so the Apostle calleth it, saying to 



tlie pastors of the churches, ' Feed the church of 
God, which he hath purchased with his own Wood. ' 

Ac. XX. 28. 1 Jn.iii. 16. 

13. Never was there any that could overcome 
death in his own power, hut the true God. Ho. xiu, 
i4i3Ti. 1. 10. He. i. 3. Jesus the Son of the Virgin 
Mary did overcome death hy himself. He. m. 14. 
Therefore he is the true God as well as man. 

14. He that searcheth the hearts, and knovveth 
the thoughts of men, must needs he the true God. 
Je. xvii. 10. But Jesus the Son of the Virgin doth. 
Lu. V.22; ix. 47. Jn. fi. 24, 25. Therefore he is the true 

15. He that hy his own power commandeth the 
rajjins: sea, must needs he the true God. Job xxxviii. 
10, 11. Pr. Tiii. 29. But this did Jesus the Son of Mary. 
Mar. iv. 39^1. Lu, viii. 24. Therefore, he is the true 

16. He that is the wisdom, power, and glory of 
God, must needs he the true God. But Jesus the 
Son of the Virgin is all these, as i Co i. 34. He. i. 3. 
Therefore Jesus the Son of the Virgin must needs 
he true God as well as man. 

Second. — The next thing that I am to prove, is 
this; namely. That hy this Jesus Christ, the Son 
of the Virgin, the world was made: And here 
I shall he hrief, having touched on it already. 
Only I shall lay down some of the scriptures, that 
hold forth this to he a truth, and so pass to the 
next things that I intend to speak of. 

And therefore in the first place, see He. i. 3 where 
the Apostle is speaking of the Son of God, which 
Son was horn of the Virgin Mary, according to 
these scriptures mentioned hefore. Mat. i. is— 33. Lu. 
ii. Mat. iii. 17. where God himself saith, This is my 
heloved Son, &c. This Son of God, saith the 
Apostle, hy whom God hath spoken to us, hy him 
also he made the worlds. And Col. i. the Apostle 
speaking of the deUverance of the saints, saith, 
' who hath deUvered us from the power of dark- 
ness, and translated us into the kingdom of his 
dear Son : In whom we have redemption through 
his Wood, even the forgiveness of sins:' And is 
that all ? No, hut he is (also) ' the image of the 
invisihle God, the first horn of every creature.' 
ver. 16. And in ver. 16, 17. ' By him were all things 
created that are in heaven, and that are in earth, 
visible and invisihle, whether the?/ be thrones, or 
dominions, or principalities, or powers : all things 
were created hy him, and for him: And he is 
hefore aU things, and hy him all things consist. ' 
Also He. i. 10. it is thus written of this Son of God, 
Christ Jesus the Son of Mary, 'And, Thou, Lord, 
in the heginning hast laid the foundation of the 
earth: and the heavens are the works of thine 
hands.' And again, John i. and the first 9 verses, 
the Evangelist, or Apostle, speaking of the Son, 
saith, ' In the heginning was the Word, ' which 

Word was the Son. Re. xix. 13. This Word, or Son, 
was with God, and the Word was God. All things 
were made hy him, and without him was not any 
thing made that was made. ' In him was life ; 
and the life was the light of men. And the light 
shineth in darkness ; and the darkness compre- 
hended it not.' But in the ninth verse of this 
first chapter of John, it is written, ' T/iat was the 
true light, which lighteth every man that cometh 
into the world.' Now seeing the Lord hath 
brought me thus far; and because the Quakers hy 
wresting this scripture, do not only split themselves 
upon it, hut endeavour also to split others, 1 shall 
therefore, before I proceed any further, speak a few 
words to it ; and they are these that follow.^ 

The Apostle in these nine first verses, or most 
of them, is speaking of the divinity or godhead of 
the Son of Mary, and shewing that he made the 
world : Now in this ninth verse he speaketh of 
man as he is in his coming into the world, and not 
as he is a regenerate person. Now every man as 
he comes into the world, receives a light from 
Christ, as he is God, which light is the conscience, 
that some call Christ though falsely. This light, 
or conscience, will shew a man that there is a God, 
and that this God is eternal. Ko. i. 20. This light 
doth discover this eternal God hy his works in the 
world ; for saith the scripture hefore named, ' The 
invisible things of him (meaning God) from the 
creation of the world are clearly seen, being under- 
stood hy the things that are made, even his eter- 
nal power and godhead;' This light also will 
reprove of sin, or convince of, and make manifest 
sins against the law of this eternal God : so that 
man, before he is regenerate, is able by that light 
to know that sins against the law, are sins against 
God, as is manifested in the unconverted Pharisees, 
who, (as Christ told them) had neither the love of 
God, nor the word of God abiding in them,, 
43. yet knew sins against the law, to be sins ; for 
they were offended at a woman for committing 
adultery, which act was forbidden, hy the law ; 
Mat. V. 27, 28. and it is said also, they were convicted 
of sin hy their own consciences. Jn. viii. 7—10. 

Again, The Apostle writing to the Corinthians, 
and admonishing them to walk orderly, 1 Co. xi. 14. 
turns them to nature itself, saying, 'Doth not even 
nature itself teach you?' &c. This hght surely 
is that, wherewith Christ, as he is God, hath 
enlightened every man that cometh into the 
world, which doth convince of sins against the law 
of God. Therefore, as the Apostle saith, Ko. i. 20. 
They are left without excuse. That is, they have 
their own conscience, that doth shew them there 
is a God, and that this God is to he served and 
obeyed ; and the neglect of this will be sure to 
damn them, though the obedience to the law will 
not save them, because they are not able to make 



a full recompense to God for the sius that are 
past ; neither are they ahle for the time to come, 
ifworkswouWdait, ^° J'^^ld a fuU, Continual, and com- 
wliat need is there of plete obedience to the law of this 
dent that works will ahnighty, infinite, and eternal God. 
the're'miSthefelth ^or as many as are of the works 
inthehloDdofJesua of the law, are under the curse: for 

tlie Son of Mary. ... 

it IS written, ' Cursed is every one 
that continueth not in all things which are written 
in the hook of the law to do them. But that no 
man is justified by the [works of the] law, - it 
is evident: for, The just shall live by faith. 

Ga. iu. 10. 11. 

But now, though Christ, as he is God, doth 
give a light to every one that cometh into the 
world, which light is the conscience, (as they them- 
selves confess ;) yet it doth not therefore follow 
that this conscience is the Spirit of Christ, or the 
work of grace, wrought in the heart of any man 
whatsoever ; for every one hath conscience, yet 
every one hath not the Spirit of Christ : For Jude 
speaks of a company of men in his days, who had 
not the Spirit of Christ, Jude 19. ' These he they 
who separate themselves, (saith he) sensual, hav- 
ing not the spirit. ' Yea, Heathens, Turks, Jews, 
Pagans, Athiests, have that also that doth con- 
vince of sin, and yet are so far from having the 
Spirit of Christ iu them, that it is their great 
delight to serve their lusts, this world, their sins ; 
whereas the Apostle saith plainly, ' If Christ be in 
you, the body is dead because of sin ; but the 
Spirit is life for righteousness sake. ' Ko. viii. :o. * 
So that those who are alive to their sins, have not 
the Spirit of Christ. Nay, let me tell you, the 
very devils themselves, who were thrown from 
their first state by sin, Jude 6. have such a taste 
of their horrible sins, 3 Pe. ii. i. that when they did 
but suppose that Jesus was come to put an end to 
their tyrannical dealing with the world, and to 
bring them to judgment for their sins, (to which 
they know they shall be brought,) it made them 
cry out, 'Art thou come hither to torment us be- 
fore the time?' Mat. viii. S9. James doth also signify 
this much unto us, where he saith, ' The devils 
also believe and tremble. ' Ja. ii. 19. Whicli belief of 
theirs is not a believing in Christ to save them ; 
for they know he did not take hold on their nature. 
He. ii. 16. But they do believe that Christ will come 
to their everlasting torment ; and the belief of this 
doth make these proud spirits to tremble. 

Again, Man at his coming into the world, hath 
his conscience given him, which doth convince of 
sin, Jn. ii. 9. and viii. 9. yet man, as he cometh into 
the world, hath not the Spirit of Christ in him ; 
for that must be received afterward, by the preach- 

* Banyan q\iotes tkis passage from the Gcuevau or Puritan 
version. — Eu. 

ing of the word, which is preached by the minis 
ters and servants of Jesus Christ. This is God' 
usual way to communicate of his Spirit into thi 
hearts of his elect ; and this is clear in so man; 
words, where Peter preaching to a certain number 
the scripture saith, ' While Peter yet spake thesi 
words, the Holy Ghost, [or Holy Spirit, ] fell on al 
them which heard the word. ' Ac. x. 44. And again 
Cia.iii. ver. 2 and 5. compared together, ' Received ye th( 
Spirit by the works of the law, (saith the Apostle 
or by the bearing of faith ? ' or the Gospel, which ii 
the word of faith preached by us ? Which Spirit 
as Christ saith, the world cannot receive, beeaus( 
it seeth him not, neither knoweth him, though hii 
children shall have fellowship with him to the greai 
comfort of their own souls. Jn. xiv. 16, 17. 

But now, this merciless butcherer of men, th( 
devil, that he might be sure to make the soul fal 
short of glory, if possible, endeavours to persuade 
the soul that its state is good ; that it hath th< 
Spirit of Christ in it ; and for a proof of the same, 
saith he, turn thy mind inward, and listen within, 
and see if there be not that within thee that dot! 
convince of sin : Now the poor soul ; finding this 
to he so, all on haste (if it be willing to profess] 
through ignorance of the Gospel, claps in witl 
these motions of its own conscience, which dot! 
command to abstain from this evil, and to practise 
that good ; which, if neglected, will accuse and 
torment for the same neglect of others, both now 
and hereafter. Eo. ii. 15. 

Now the soul seeing that there is something 
within that convinceth of sin, doth all on a sudden 
close with that, supposing it is the Spirit of Christ, 
and so through this mistake, is carried away with 
the teachings and convictions of its own conscience, 
(being misinformed by the devil) unto the works 
of the law ; under which, though it work all its 
days, and labour with its might and main, yet it 
never wU] be able to appease the wrath of God, 
nor get from under the curse of the law, nor get 
from under the guilt of one sinful thought the 
right way, which is to he done by believing what 
another man hath done by himself, without us, on 
the cross, without the gates of Jerusalem. He. i. 3,3. 

Ho. V. 16. See also for this, IPe. ii. 24.He.xiii.13. The 

one saith. He bare our sins in his own body on the 
tree ; the other saith, It was done without the 

And thus the poor soul is most horribly carried 
away headlong, and thrown down violently uudei 
the curse of the law, under which it is held all its 
days, if God of his mere mercy prevent not ; and 
at the end of its life doth faU into the very bellj 
of heU. 

Again, That the devil migbt be sure to carry or 
his design, he now begins to counterfeit the worl 
of grace : Here he is very subtil, and doth trans- 



form himself Into an angel of light. 2 Co. xi. 14. Now 
he makes the soul helieve that he is its friend, and 
that he is a gospel minister ; and if the soul will he 
led by what shall he made known unto it by the 
light (or conscience) within, it shall not need to 
fear but it shall do well. 

Now he counterfeits the new birth, persuading 
them, that it is wrought by following the light 
that they brought into the world with them. Now 
he begins also to make them run through difficul- 
ties : and now, like Baal's priests, they must lance 
themselves with knives, &c. Now, 1656, quakers 
are changed to the laws of the world. Now they 
must wear no hatbands ; now they must live with 
bread and water; now they must give heed to 
seducing spirits, and doctrines of devils, which bids 
them abstain from marriage, and commands them 
to abstain from meats, which God hath created to 
be received with thanksgiving, of them which love 
and know the truth, as in i Ti. iv. i— 3. Now they 
must not speak, except their spirit moves them, (I 
do not say the Spirit of Chiist) though when it 
moves, they will speak such sad blasphemies, and 
vent such horrible doctrines, that it makes me 
wonder to see the patience of God, in that he doth 
not command, either the groimd to open her mouth, 
and swallow them up, or else suffer the devil to 
fetch them away alive, to the astonishment of the 
whole world. 

Object. But you will say, doth not the scripture 
say, that it is the Spirit of Christ that doth make 
manifest or convince of sin? Jn. irri. 8. 

Answ. Yes, it doth so. But for the better 
understanding of this place, I shall lay down this ; 
namely. That there are two things spoken of in the 
scriptures, which do manifest sin, or convince of 
sin. Fir^, The law, as saith the Apostle. Eo. m. 
20. ' Therefore by the deeds of the law there shall 
no flesh be justified in his sight : [viz., God's 
sight : ] for by the law is the knowledge of sin. ' Se- 
vondly, The Spirit of Christ doth make manifest, or 
reprove of sin, as it is written. Jn. xvi. 8, 9. 'And 
when he (the Spirit) is come, he will reprove the 
world of sm, and of righteousness, and of judg- 
ment: Of sin, because they believe not on me;' 
saith the Son of Mary, which is Christ. 

Now the law doth sometimes by its own power 
manifest sin without the Spirit of Christ; as in 
the case of Judas, who was convinced of the sin of 
murder, which made him cry out, ' 1 have sinned ; ' 
„ , , vet at that time he was so far from 

lie Imnsed •; . „ . . ,. ^, • ^ • i ■ 

himself imme- having the Spirit of Christ in iiim, 
Mat!Lvii.3— that he was most violently possessed 
^- of the devil. Lu. xxii. 3, i. 

Again, Sometimes the Spirit of Christ takes 
the law, and doth effectually convince of sin, of 
righteousness, and judgment to come. 

Query. But you will say, How should I know 


whether 1 am convinced by the law alone, or that 
the law is set home effectually by the Spirit of the 
Lord Jesus upon my conscience? 

Ans. 1. Unto this I answer. First, When the 
law doth convince by its own power, without the 
help of the Spirit of Christ, it doth only convince 
of sins against the law, as of swearing, lying, 
stealing, murdering, adultery, covetousness, and 
the like. I say, it doth only make manifest sins 
against the law, pronouncing a horrible curse, 
against thee, if thou fulfil it not, and so leaves 
thee ; but it gives thee no strength to fulfil it com- 
pletely, and continually, (which thou must do, if 
thou wilt he saved thereby). Now thy own strength 
being insuflicient for these things, having lost it in 
Adam, thou art a breaker of the law. Here the 
law finds thee in thy sins, and condemns thee for 
thy sins : But gives thee no power to come wholly 
out of them ; neither doth it shew thee thy right 
Saviour, to save thee from them (which is the Son 
of the Virgin Mary, the man Christ Jesus) but 
commands thee upon pain of eternal damnation, to 
continue in all things that are written in the book 
of the law to do them. Ga. iii lo. And therefore if 
thou hast been convinced of no other sins, but what 
are against the law, for all thy 

. . 1 1 « T'or a ffartlier) proof hereof 

convictions and horror or con- take the ca)riaL-e of the 
science, thou mayest he but a ^^'^^^T^ 
natural man, at the best, and trmtea in Moses, ciuciHea 

Jesus. 1 Co. u. 8. 

SO under the curse. 

(Ohj.) But, perhaps thou wilt say, I am not only 
convinced of my sins against the law, but I have 
also some power against my sins, so that I do in 
some considerable measure abstain from those 
things that are forbidden in the law. 

[Ans.) This thou mayest have, and do, as thou 
thinkest, perfectly, as those blind Pharisees called 
quakers, do think that they also do, and yet be but 
a natural man : And therefore I pray consider that 
place, in Ro. ii. 14, 15. the Apostle there speaks on this 
wise, concerning the Gentiles' obedience to the law, 
' For when the Gentiles, which have not the law, 
do by nature the things contained in the law, these, 
having not the law, are a law unto themselves : 
Which shew the work of the law written in their 
hearts.' Which work of the law, Christ as he is 
God, hath enlightened every one withal, that com- 
eth into the world, Jn. i. 9. which, as the quakers 
say, doth convince of sin, yet of no other than sins 
against the law : and therefore must needs be all 
one light or law ; for ' the law is light, ' Pr. vi. 23. 
and gives ' the knowledge of sin. ' Eo. iii 20. And 
therefore, as 1 said before, so say I now again, if 
thy convictions are no other than for the sins 
against the law, though thy obedience be the strict- 
est that ever was wrought by any man, (except 
the Lord Jesus the Son of Mary) thou art at the 
best but under the law, and so consequently under 



the curse, and uuJcr the wrath of God, whether 
thou believest it or not. Ga. m. lo. Jn. iii. 36. 

Ans. 2. But now the second thing, how thou 
shouldest know, whether the Spirit of Christ doth 
effectually set home the law upon thy conscience, 
or not ; and therefore to speak directly to it, if the 
Spirit of the Lord Jesus, the Son of God, doth set 
home the law effectually ; then the same Spirit of 
Christ shews thee more sin than the sins against 
the law. For, 

(1.) It shews thee, that 'all our righteousnesses 
are as filthy rags.' Is. kiv. 6. Thou seest all thy 
praying, meditation, hearing, reading, alms-deeds, 
fasting, reformation, and whatsoever else thou hast 
done, doest, or canst do, being an unbeliever, de- 
serves at the hands of God his curse and condem- 
nation, and that for ever : And therefore thou art 
so far from trusting to it, that in some measure 
thou even loathest it, and art ashamed of it, as 
being a thing abominable, both in God's sight and 
thine own. Pliii. Ui. 8. Thou countest thy own per- 
formances, when at best, and thine own righteous- 
ness, A bed too short to stretch thyself upon, and 
a covering too narrow to wrap thyself in. is. xxviii. 20. 
And these things thou seest not *overly, or slight- 
ly, and as at a great distance, but really and seri- 
ously, and the sense of them sticks close unto 

(2.) It shews thee that thou hast no faith in the 
man Christ Jesus by nature, and that though thou 
hadst no other sins, yet thou art in a perishing 
state because of unbelief, according to that 16th 
of John, ver. 9, ' Of sin, because they believe not 
on me.' If therefore thou hast been convinced 
aright by the Spirit, thou hast seen that thou hadst 
no faith in Christ the Son of Mary, the Son of God, 
before conversion. It shews thee also, that thou 
canst not believe in thine own strength, though 
thou wouldest never so willingly; yea, though 
thou wouldest give all the world (if thou hadst it) 
to believe, thou couldest not. 

(3.) In the next place it will shew thee, that if 
thou doest not believe in the man Christ Jesus, and 
that with 'the faith of the operation of God,' Col. 
ii. 13. thou wilt surely perish, and that 
uje'gifto'f'Gn.l without remedy ; Also it shews thee, 
ftg"- ^- ■^'"'- that if thou hast not that righteous- 
ness, which the man Christ Jesus ac- 
compli.'ihed in his own person for sinners ; 1 say, 
if thou be not clothed with that instead of thine 
own, thou art gone for ever ; and therefore saith 
Christ, (speaking of the Spirit) 'When he is come 
he will reprove the world of sin, and of righteous- 
ness' too. Jn. xvi. 8. That is, the Spirit shall con- 
vince men and women of the sufficiency of that 
righteousness that Christ, in his human nature. 

'Overly,' carelessly, negligently, inattentively.— Ed. 

hath fulfilled: So that they need not run to llio 
law for righteousness : ' For Christ is the end of 
the law for righteousness, to every one that believ- 
eth. Eo. X.4. Again, if the Spirit of Jesus setteth 
home the law upon thy conscience, thou wilt freely 
confess, that although the law curseth, and con- 
demneth thee for thy sins, and gives thee no power 
either to fulfil it, or to come out of thy sins : Yet 
God is just in giving that law, and ' the law is 
holy, and the commandment holy, and just, and 
good. ' Eo. vii. 13. 

(4.) Lastly, It also convinceth of judgment to 
come : He (viz. the Spirit) shall reprove the world 
of sin, of righteousness, yea, and of judgment too. 
Ac.xxiv.25 Then doth the soul see, that that very 
man that was born of the Virgin Mary, crucified 
upon the cross without the gates of Jerusalem, 
shall so come again ; even that same Jesus, in 
like manner as he was seen to go up from his dis- 
ciples. Ac. i. u. Yea, they that are thus convinced 
by the Spirit of Christ, know that God 'Lath ap- 
pointed a day, in the which he will judge the world 
in righteousness, by that man whom he hath ordain- 
ed : Ac. xvii. 31. which is the man Christ Jesus ; For 
' it is he which was ordained of God to he the judge 
of quick and dead. ' Ac. x. 43. 

And now, man, or woman, whoever thou art, 
that art savingly convinced by the Spirit of Christ, 
thou hast such an endless desire after the Lord 
Jesus Christ, that thou canst not be satisfied or 
content with anything below the blood of the Son 
of God to purge thy conscience withal ; even that 
blood that was shed without the gate. He. xiii. I2.and 
ix. 14. Also thou canst not be at quiet, till thou 
dost see by true faith, that the righteousness of 
the Son of Mary is imputed unto thee, and put upon 
thee. Ko. iii. 21— s.f. Then also thou canst not be at 
quiet, till thou hast power over thy lusts, and cor- 
ruptions, till thou hast brought them into subjec- 
tion to the Lord Jesus Christ. Then thou wilt 
never think that thou hast enough faith. No, 
thou wilt be often crying out. Lord, give me more 
precious faith : Lord, more faith in thy righteous- 
ness; more faith in thy blood and death; more 
faith in thy resurrection : And Lord, more faith in 
this, that thou art now at the right hand of thy 
father in thy human nature, making intercession 
for me a miserable sinner. Jn. xvi. 5—7. 1 Ti. ii. 6. Ho. 
vii. 24, 26. And then, poor soul, if thou comestbut 
hither, thou wilt never have an itching ear after 
another gospel. Nay, thou wilt say, if a presbyter, ! 
or anabaptist, or independent, or ranter, or quaker, j 
or papist, or pope, or an angel from heaven, preach , 
any other doctrine, let him be accursed, again and 
again. Ga. i. 8. And thus have I briefly shewed 1 

First, How Christ, as he is God, doth enlighten 
every man that comes into the world. 



Secondly, What this light will do, viz. shew them 
that there is a God, hy the things that are made ; 
and that this God must he worshipped. Ho. i. 20. 

Thirdly, I have shewed you the difference be- 
tween that light and the Spirit of Christ the Sa- 

Fourthly, I have also shewed you, how you 
should know the one from the other, by their 
several eifects. 

The first light convinces of sins, but of none 
other than sins against the law ; neither doth it 
shew the soul a Saviour, or deliver (for that is the 
work of the Spirit) from the curse wherewith it 
doth curse it. But I shewed you, that when the 
Spirit of Christ comes and works effectually, it 
doth not only shew men their sins against the law, 
but also shews them their lost condition, if they 
believe not in the righteousness, blood, death, re- 
surrection, and intercession of Jesus Christ, the 
Son of Mary, the Son of God. Jq. vl 44 and xvi. 24. Mut. 
iii. 17. He. i. 9. And thus much I thought necessary 
to be spoken at this time, touching the nature of 

Third. Now in the Third Place. Though I 
have spoken something to this thing already, 
namely, concerning our Lord the Saviour, yet 
again, in few words, through grace, I shall shew, 
that he was made, that is, born of a woman, and 
made under the law, to redeem them that are un- 
der the law. My meaning is. That God is our 

First, And for this, see is. iIt. u. where you have 
these words, ' Verily, thou art a God that hidest 
thyself, God of Israel, the Saviour:' Andver.21, 
22. you have these words, ' Who hath declared this 
from ancient time ? - - Have not I the Lord ? And 
there is no God else beside me ; a just God and a 
Saviour ; there is none beside me. Look unto me, 
and be ye saved, all the ends of the earth :' Why, 
who art thou ? ' For I am God, and there is none 
else.' Also in is. Uv. 6. 'For thy Maker is thine 
■husband ; the Lord of hosts is his name ; and thy 
Redeemer the Holy One of Israel ; the God of the 
whole earth shall he be called.' Read also ver. 6—8. 
of that chapter. I could abundantly multiply 
scriptures to prove this to be truth, but I shall 
only mind you of two or three, and so pass on ; 
the first is in Jmie, ver. 35. ' To the only wise God 
our Saviour he glory. ' And Ac. .\i. 23. Jn. iii. 16; 1 Jn. v. 

Object. But you will say. How is God a Saviour 
of sinners, seeing his eyes are so pure that he can- 
not behold ini(juity; Hib. i. 13. 

Answ. For answer hereunto. • When the fulness 
of the time was come' wherein the salvation of sin- 
ners should be actually wrought out, ' God sent 
forth his Son, (which Son is equal with the Father^ 
Jn. i, 1. xvU. 5. and x. 30.) made of a woman, made under 

the law,' (that is, he was subject to the power and 
curse of the law) to this end, ' to redeem them that 
(are, or) were under the law, ' Ga. iv. 4, 6. that is, to deh- 
ver us ' from the curse of the law, being made a curse 
for us.' Gil. iii. 13. From whence take notice, that 
when the salvation of sinners was to be actually 
wrought out, then God sent forth the everlasting 
Son of his love into the world, clothed with the 
human nature, according to that in Ju. i. 14. lie. n. it. 
and 1 Ti. iii. 16. which saith, ' God was manifest in the 
flesh,' that is, took flesh upon him. 

Second, This Son of God, which is equal with 
the Father, did in that flesh, which he took upon 
him, completely fulfil the whole law : So that the 
Apostle saith, ' Christ is the end of the law for 
righteousness to every one that believeth. ' Ko. x. 4. 
This righteousness v/hich this Christ did accom- 
plish, is called, ' The righteousness of God. ' Ea. iii. 
23. This righteousness of God, is by the faith of 
Jesus Christ, unto all, and upon all them that be- 
lieve : My meaning is, it is imputed to so many as 
shall by faith lay hold on it. This is also part of 
the meaning of that speech of the Apostle: 'As 
many of you as have been baptized into Christ, 
have put on Christ. ' Ga. iii. 27. That is, by faith 
have put on the righteousness of Christ, with the 
rest of that which Christ hath bestowed upon you, 
having accomplished it for you. This is also the 
meaning of the Apostle, Co. ii. 9, 10. where he saith, 
' for in him (that is the Son of Mary, chap. i. 13, 14.) 
dwelleth all the fulness of the godhead bodily. 
And ye are complete in him. ' That is, in his obe- 
dience and righteousness ; which also the Apostle 
himself doth so hard press after, PLii. iii. 8, 9. say- 
ing, ' doubtless, and I count all things but loss, for 
the e.tcellency of the knowledge of Christ Jesus 
my Lord ; ' which Lord was crucified by the Jews, 
as it is in 1 Go. ii. 8. ' for whom, (that is for Christ,) 
I have suffered the loss of all things (as well the 
righteousness of the law, in which I was blameless, 
Pliil. iii. 6. as all other things) and do count them but 
dung, that I may win Christ: And be found m 
him, not having mine own righteousness, which is 
of the law, but that which is through the faith of' 
Christ, the righteousness which is of God by faith : 
which is ' unto all, and upon all them that believe.' 
Ro iii. 22. That place also in the ninth of Daniel, 
ver. 24, 25, holdeth forth as much whei-e prophe- 
sying of the Messias, he saith, that it is he that 
came ' to finish the transgression, and to make an 
end of sins, and to make reconciliation for iniquity, 
and to bring in everlasting righteousness.' Now 
that the righteousness of the Son of Mary is it, 
mind the 26ih verse, where he saith thus, ' And 
after threescore and two weeks shall Messiah be 
cutoff,' that is, Christ shall be crucified, ' but n6t 
for himself, ' that is, not for any sin that he hath 
committed ; for he committed none. Then surely, 



it must be for the sins of the people, Jn. xi. 50. as 
the high priest said, ' It is expedient for us tliat 
one man should die for the people,' which man was 
the true Mes^as, Da. ix. a. which also is the Son of 
Mary. Mat. i. ia-23. And the Son of God, Mat. iii. 17. 
And also the true God, IJn. v. 20. And this Mes- 
sias, this Son of the Virgin, this Son of God, this 
true God, did not die for himself, for he had not 
offended ; neither did he fulfil the law or finish 
transgression, and bring in everlasting righteous- 
ness for himself, for he had not sinned, 1 Pe. ii. 23. 
therefore it must of necessity follow, that this righ- 
teousness of God, this everlasting righteousness, is 
imputed to all, and upon all them that believe. Ko. 
iii. 22; 3 Co. V. 19— 31. But, 

Thirdly, this Messias, this Son of Mary, this Son 
of God, this true God, he was put to death for the 
sins that his children had committed, according 
to that saying, ' Herein perceive we the love of 
God, because he laid down his life for us. ' 1 Jn. iii. 16. 
Also in Ac. XI. 28. the apostle speaking to the pastors 
of the churches, saith, ' feed the church of God, 
which he hath purchased with his own blood. ' See 
also Zee. xii. 10. 

Now, I would not be mistaken. I do not think, 
or say, that he died in his divine nature, but as it 
is written, he in his own body on the tree did bear 
our sins ; l Ve. ii. 24. which tree was the cross. Col. ii. 
14. And as the apostle saith again, who ' when he 
had by himself purged our sins, sat down on the 
right hand of the majesty on high.' lie. i. 3. And 
again, the apostle speaking of this glorious God, 
saith on this wise, (being before speaking of his 
godhead) in Cni. i. 19—23. ' For it pleased the Father 
that in him should all fulness dwell ; and having 
made peace through the blood of his cross by him 
to reconcile all things to himself: by him, / say, 
whether they be things in earth, or things in heaven. 
And you, who were sometime alienated and enemies 
in your mind by wicked works, yet now hath he 
reconciled.' But how? Why in ver. 22. he tells 
you, that it is ' in the body of his flesh through 
death, to present you holy and unblameable and 
unreprovable in his sight. ' That is, Christ, who 
is the true God, after that he had finished all actual 
obedience on earth, did in the power and strength 
of his godhead, Jn. xix. so and x. is. yield up himself 
to the wrath of his Father, which was due to poor 
sinners (and that willingly) Is. ixiii. 3. [see He. in. 14. 
and read that verse with understanding] according 
to that saying in 1 Pc. iii. 18. ' For Christ also hath 
once suffered for sins, the just for the unjust : ' 
That is, the Son of God for poor sinners: ' that 
he might bring us to God, being put to death in 
the flesh, but quickened by the Spirit.' Again, 
I Pe. iv. 1. ' Forasmuch then as Christ hath suffered 
for us (not for himself Da. i.v. 26.) in the flesh, (in his 
own body which he tookof the Virgin, 1 Pe. ii. 24.) arm 

yourselves likewise with the same mind : ' That is, 
let us die to sin as he did, that we might live to 
God as he did, and doth. Ro. vi. 10. And thus have 
I briefly showed you, 

I. That the Son of Mary is very God. 

II. That he made the world. 

II!. That he is our Saviour, and how. 

IV. That he died for sinners, and how, namely, 
not in his divine nature, but in his human, in his 
own body, and in his own flesh. Col. i. 23. redeeming 
his church with his own blood, Ac. xx. ss. and with 
his own life. 1 Jn. iii. 16. Jn. 1. 18. 

We shall now pass on to some other things (the 
Lord willing) touching his burial, resurrection, 
ascension, intercession, second coming, resurrection 
of the body, and eternal judgment. 

His burial proved. — I shall prove by several 
scriptures that he was buried, and so pass on. 
Therefore see that place, Mat xxvii. ver. 67. and so for- 
ward. After that Jesus the Son of God had been 
crucified a while, he gave up the ghost ; that is, 
he died ; and after he had been awhile dead, Joseph 
of Arimathea went in to Pilate, and begged the 
body of Jesus, and Pilate gave consent thereto. 
And Joseph took the body of Jesus and wrapped 
it in clean linen, and laid it (viz. the body of Jesus) 
in his own tomb, and rolled a stone upon the mouth 
of the sepulchre, and departed. Also in Lu. xxiii. 
61—53. The apostle Paul also teacheth so much, 
1 Cor. XV. 3, 4. where be saith, ' For I delivered unto 
you first of all that which I also received, how that 
Christ died for our sins according to the scripture ; 
And that he was buried. ' Again, in Ac. xiii. 29. the 
apostle speaking there of Jesus Christ, saith, ' And 
when they had fulfilled all that was written of him, 
they took him down from the tree, and laid him in 
a sepulchre. ' And so much touching the burial of 
Jesus Christ the Son of God. 

Resurrection. In the next place, I am to prove, 
That that very man, whom the Jews did crucify 
between two thieves, called Jesus Christ, did rise 
again. That very man, with that very body where- 
with ho was crucified upon the cross, did rise again 
out of the grave in which he was laid. And this 
I shall prove 1 . by scripture, 2. by the testimony 
of angels, 3. by Christ's own words after he was 
risen, and 4. by the testimony of the apostles in 
the scripture. 

First therefore consider, Ps. xvi. verse 10. where the 
prophet speaks on this wise of Christ's resurrec- 
tion ; ' For thou wilt not leave my soul in hell ; 
neither wilt thou sufi'er thine Holy One to see cor- 
ruption.' Which words the Apostle Peter cites in 

Ac. ii. from ver. 22 to 33. <Jso Is. xxvi. 19. in the persOn of 

Christ saith, ' Thy dead men shall live, together 
with my dead body shall they arise.' See also Jn. 
XX. 15, 16. where mention is made of his appearing unto 
Mary Magdalen, and he called her Mary, and she 



called him master; which signifies that he was 
risen, and that she knew him after his resurrection ; 
for he was come out of the grave, see ver. 6, 7, 8. 
Again, another scripture is that in Lu. xxiv. 1— s. 
The disciples of Jesus coming to the sepulchre, 
thinking to anoint the body of Jesus, found the 
stone that was on the mouth of the sepulchre 
rolled away; and when they went in, they found 
not the body of the Lord Jesus ; and at this thoy 
were troubled and perplexed, ver. i. But as two of 
them went up to Emmaus, and were talking of 
what had befallen to Jesus, Jesus himself drew 
near, and went with them, ver. 15. Another scrip- 
ture is that in Mar. xvi. ver. 9. which saith on this wise, 
' Now when Jesii^ was risen early the first day of 
the week, he appeared first to Mary Magdalen, out 
of whom he had cast seven devils.' Where take 
notice how the Holy Ghost lays it down in these 
words, out of whom he had cast seven devils. To 
intimate to us the certainty, that it was the same 
Jesus that was bom of the virgin Mary, who did 
many miracles, and cured many diseases, who did 
also cast seven devils out of Mary Magdalen, that 
did rise again. Yea, saith the Holy Ghost, it was 
the same Jesus that did work such a wonderful 
miracle on Mary, he appeared to her first, out of 
whom he had cast seven devils. And let these 
scriptures sufiice to prove the resurrection of the 
Son of God. 

Second, you shall have the testimony of the holy 
angels also by the scriptures. And first look into 
Mar. xvi s— 7. the words are these, ' And they (viz. 
the disciples) said among themselves. Who shall 
roll us away the stone ? ' They had a good mind 
to see their Lord, hut they could not, as they 
thought, get away the stone which covered the 
mouth of the sepulchre. ' And when they looked 
(that is, towards the sepulchre) they saw that the 
stone was rolled away : for it was very great. And 
entering into the sepulchre, they saw a young man 
(that is, an angel) sitting on the right side, clothed 
in a long white garment ; And they (the disciples) 
were afi^righted. And he saith unto them. Be not 
ati^righted (you have no cause for it) Ye seek Jesus 
of Nazareth, which was crucified: he is risen, he 
is not here ; behold the place where they laid him.' 
What scripture can be plainer spoken than this ? 
Here is an angel of the Lord ready to satisfy the 
disciples of Jesus, that he was risen from the dead. 
And lest they should think it was not the right 
Jesus he spoke of. Yes, saith he, it is the same 
Jesus that you mean ; you seek Jesus of Nazareth, 
do you not ? Why he is risen, he is not here. But 
do you speak seriously, and in good earnest ? Yea 
surely, if you will not believe me, behold the place 
where they laid him. This scripture, or testimony 
is very clear to our purpose. But again, the next 
place is in Mat. x.\viii. ver. 3—7. In the third verse 

there is an angel (as before) bearing witness of the 
resurrection of Jesus. ' His countenance was like 
lightning, and his raiment white as snow : And for 
fear of him the keepers did shake, and became as 
dead men. And the angel answered and said 
imto them, (viz. to the women who came to seek 
Jesus) Fear not ye : ' but let them that seek to keep 
the Lord in his grave fear if they ^^,^y „^^ j,,^^ j^,, 
will ; for you have no ground of iwd need to fear 

- 1 1 T 1 *ind tremble, lor 

teal", who seek Jesus who was cru- they deny the faiih 
cified; He is not here, for he is °f "'= So„ of G«d. 
risen ; he cannot be in body here and risen too : If 
you will not believe me, come, see where the Lord 
lay, and go quicldy and tell his disciples that he 
is risen from the dead ; and behold, he goeth 
before you into Galilee, there shall you see him. 
But shall we be sure of it? Yea, saith the angel, 
Lo, it is I that have told you. See how plainly 
this scripture also doth testify of Christ his resur- 
rection. Here, saith the angel, you seek a Saviour 
and none will content you but he, even the same 
that was crucified: Well you shall have him, but 
he is not here. Why, where is he then ? He is 
risen from the dead. But are you sure it is the 
same that we look for? Yea, it is the same that 
was crucified, ver. b. But where should we find 
him? Why, he goeth before you into Galilee, 
where he used to be in his life-time, before ho 
was crucified : And that you might be sure of it, 
there to find him, know that he is an angel of God 
that hath told you. ver. 7. And thus have you in 
brief the testimony of the angels of God, to witness 
that Jesus the Son of the virgin, the Son of God, 
is risen from the dead. 

Object. But you will say, might they not be 
deceived? Might not their eyes dazzle, and they 
might think they did see such a thing, when indeed 
there was no such matter? 

Ans. Well, because it is so difficult a matter, to 
be persuaded of the truth of this thing, that Christ 
is raised again out of the grave, that very man, 
with that very body ; though these things that have 
been already spoken, might be enough (through 
grace) to satisfy, yet because of the unbelief of 
some, we shall turn to some more of those infallible 
proofs that are spoken of in Ac. i. 3. to prove the 
point yet more clear. 

Third, Do but see how the Lord doth deal with 
an unbelieving disciple. Jn. xx. ver. 23—29. You shall 
see in the 23d verse, Christ after his resurrection 
is talking with his disciples, but Thomas was not 
with them. But when the disciples saw him again, 
they said unto him, We have seen the Lord, ver. 25. 
but Thomas would not believe them. Another 
time Jesus comes to his disciples again, and 
then Thomas was with them ; then so soon as the 
Lord had said, ' Beace be unto you, ' he turned 
himself to Thomas, and said to him ; ' Thomas, 



reach hither thy finger, and behold my hands ; and 
reach hither thy hand, and thrust it into my side : 
and be not faithless, but believing. ' ver. 37. As 
much as if the Lord should have said. Come 
Thomas, tliou hast doubted of the truth of my 
resurrection very much ; thou sayest that thou 
wilt not believe, except thou do feci with thy 
fingers the print of the nails, and do thrust thy 
hand into my side. Come Thomas, reach hither 
thy finger, and behold my hands, and see if there 
were not the nails driven through them ; and reach 
hither thy hands and thrust them into my side, and 
feel if I have not the very hole in it still, that was 

how doth the ™a'^.<' '^'*^ ^'^e .sps'^'" t^'^t ^^^ 
Lord coudescend, to soldier did thrust into it, and be not 

strengthen the f-Sth SO full of unbelief, but believe that 
u, one thatis wu;j.. ^^ rcsurrection is a glorious truth. 
Another infallible proof, is that in Lu. xxiv. from 
the 36th, to the end of the 44th verse. In ver. 30. 
it is said that the Lord, (even while they were 
talking) ' stood in the midst of them and saith 
unto them, Peace be unto you : ' But they were so 
far from being at peace, that they were terrified, 
and supposed that they had seen a spirit. And 
Jesus said to them, ' Why are ye troubled, and 
why do thoughts arise in your hearts ? ' What, 
do you think that I am a spirit? Do you think 
your eyes dazzle? 'Behold my hands and my 
feet.' Look well upon me, and see my hands, and 
the holes in them, and likewise my feet, and the 
holes in them, and know that it is I myself, and 
not a spirit, as you suppose. Know, that it is 

1 myself, and not another. Doth your hearts 
fail you? Then take hold of me with your hands, 
yea, ' handle me, and see ; for a spirit hath not 
ilesh and bones, as ye see me have. And when 
lie had thus spoken he shewed them his hands and 
his feet.' As if he had said. Come my disciples, 
take special notice of me, do not be daunted, nor 
affrighted, but consider that it is 1 myself. Well, 
tliey could not believe as yet, but wondered that 
such a thing as this should be : And while they 
were thus wondering he will give them another 
infallible proof : And ' he said unto them, have 
you here any meat?' ver. 41. As if the Lord had 
said. Come my disciples, I see that you are very 
fuU of unbelief, if you have here any meat, you 
shall see me eat before you all. And they gave 
him a piece of a broiled fish, and of an honey- 
comb, ' And he took it, and did eat before them.' 
Again, ver. 43. the Lord strives with another infallible 
proof against their doubting, saying. My disciples, 
do you not remember what discourse you and I 
had before 1 was crucified, how that I told you, 
that all things must be fulfilled w'hich were written 
in the law of Moses, and in the prophets concern- 
ing me. Mar. viii. 31; xiv. 31. Another infallible proof 
was, that appearance of his at the sea of Tiberias, 

where he came to them on the shore, and called 
them, and provided for them a dinner, and wroiight 
a notable miracle while he was there with them at 
that time, namely, the catching of 153 great fishes, 
and yet their net break not. (Jn. xxi. read that 
whole chapter, and Ac. x. 41.) Which as it was a 
great miracle, so it did also show his power and 
authority over his creatures. Besides his eating 
and drinking with his disciples after his resurrec- 
tion ; and also his preaching to them. Ac. i. 8. This 
is not the least, viz. that he was with his disciples 
on earth forty days, which was almost six weeks, 
speaking to them the things concerning his king- 
dom: which was a mighty confirmation of their 
faith in his resurrection. 

Fourth, I shall now briefly touch two or three 
scriptures, the which hold forth his disciples' testi- 
mony of his resurrection. And the first is in Ac. 
X. 40, 41. In which place the Apostle speaking of 
the Lord Jesus, saith, ' Him God raised up the 
third day, and shewed him openly,' yet ' Not to 
all the people, but unto witnesses chosen before of 
God, even to us (saith the Apostle) who did eat 
and drink with him after he rose from the 
dead.' Again, Ac. iv.lO;andxm. 29— 3i. The words run 
thus (the Apostle speaking of Jesus, saith) ' And 
when they had fulfilled all that was written of him, 
they took him down from the tree, and laid him in 
a sepulchre. But God raised him from the dead : 
And he was seen many days of them which came 
up with him from Galilee to Jerusalem, who are 
his witnesses imto the people.' See iCo. xv. 1— 8. 
And thus far touching his resurrection from the 

Ascension. In the next place I am to prove that 
this very man, Christ Jesus, the Son of the virgin, 
in his very body, the same body that was crucified, 
is above the clouds and the heavens. And though 
this is made light of by those men called quakers, 
and other infidels of this generation : Yet I ani 
sure that it will prove true to their cost, who reject 
it as erroneous and vain. But to prove it, First, 
I shall prove that he is ascended. SeconMy, that 
he is ascended above the clouds, and the heaven. 

First, that he is ascended, see Ep. iv. 8-10. 
' Wherefore (saith the Apostle) When he ascended 
up on high, he led captivity captive, and gave gifts 
unto men. Now that he ascended, what is it but 
that he also descended first into the lower parts of 
the earth, he that descended is the same also that 
ascended (again) up far above all heavens.' 

Again, read Jn. xx. 17. where Christ after his 
resurrection from the dead, saith to Mary Magda- 
len, ' Touch me not; for I am not yet ascended to 
my Father : ' That is, I have not yet ascended with 
this my body wherewith I was crucified on the 
cross. ' But go to my brethren, and say unto 
them (meaning his disciples) I ascend unto mj 



Father and vour Father ; and to my God and your 

Object. But in that place, (may some say) Ep, iv. 
10. He that descended, is s^id to be the same that 
ascended. Now there was no human nature with 
God in heaven before the world was ; Therefore if 
he be but the same that was with the Father from 
all eternity, then the humanity of the Son of Mary 
is not ascended into heaven. 

Ans. For answer, It is clear fi'om Jn. i. l. that the 
Word or Son of God, as he was a Spirit, was with 
the Father before the world was. Tit. i. 3. But now, 
in the fulness of time, that is, when that time that 
the Father and he had concluded on, was come, 
' God sent forth his Son (which was with him before 
the world was, Jn. xvii. 6.) made of a woman ; ' 
that is, born of a woman. ' And took upon him 
the form of a servant, and was made in the likeness 
of men. ' Phi. u. 6, 7. Now as he was born of a 
woman, as he was in the likeness of men, so he 
ascended to the right hand of his Father, in our 
nature. And for this, I pray turn to Ac.i. 9— u. and 
there you shall find, that he is the same that was 
born of the virgin, that very man that was crucified; 
if you compare ver. 3. with ver. 9. lo, ll. you will find it 
so to be. Now in ver. 9. after he had spoken many 
things while they beheld, that is, while his disciples 
looked on him, he was taken up, that is, he was 
taken up from them into heaven, as in ver. ii. and a 
cloud received him out of their sight. And while 
they looked up stedfastly towards heaven, as he 
went up (which heaven, was not within them ; if 
it had, they needed not to have looked toward the 
clouds and the heaven without them) behold two 
men stood by them, not in them, in white apparel, 
which also said (that is, the two men, or angels 
which stood by them said) Ye men of Galilee, why 
stand ye gazing up into heaven ? Here again, they 
did not look within them, but stood gazing or look- 
ing after the Lord Jesus, the Son of Mary, who 
was carried away from them in a cloud, ver. 9. But 
why (say the angels) do you stand gazing so much 
into heaven : your master will come again after a 
certain time. Mat. xxv. 19; Mar. xiii. 34. For, This same 
Jesus, namely, which was crucified, which rose 
again, and hath been with you these forty days, 
which also you see go into heaven, shall so come, 
(namely in a cloud) as ye have seen him go into 
heaven. Ac. i.3. But shall he not lose his body 
before he come again? No say the angels, he 
shall so come, that is, as ye have seen him go ; in 
like manner, that is, with the same body. Or else 
I am sure he cannot come in the same manner, if he 
lose his body before he comes again ; for he went 
thither with that body. But that same Jesus that 
was crucified, is ho that went, or ascended up into 
heaven. If you compare Luke xxiv. v. 39 to 44 
with thp 50th and 5Ist verses of the same chapter, 

you may clearly find it so to be. And therefore if 
he come again in like manner, he must come again 
with the same body wherewith he was crucified. 

Object. But you will say. The scripture saith, he 
that descended is the same that ascended, which 
to me (say you) implies, none but the Spirit's 

Ans. For answer, we do not say, (as I said 
before) that it is another that ascended, but the 
very same : That is, the very same Christ, that was 
with the Father from everlasting did come down 
from heaven : That same Christ also that came 
down from heaven did ascend. up thither again ; 
only, he descended without a body from heaven, 
and took flesh and blood upon him from the virgin. 
And though he descended without a body, yet he, 
the very same Christ that descended without a 
body, the same did ascend again with a body, even 
that verj' body that he took of the virgin Mary. 
See Lu. xxiv. from 39tli to 51st verses. Ac. ii. SO, 31 ; Jn. xv. 1; 
1 Co. ix. 24, 23. Now let me give you a similitude, for 
it is warrantable ; for both Christ and his apostles 
did sometimes use them, to the end, souls might be 
better informed. The similitude is this. Suppose 
there come into thine house a man that is naked, 
and without clothing, though he go out of thy 
house again well clothed, yet the same man that 
came in without clothing, is the same man also that 
goes out of thy house, 'though very well clothed. 
Even so it is in this case, The Lord Jesus came 
into the womb of the virgin. Spirit, Mat. i. 18. but he 
came out of the womb clothed with a body, and went 
up into heaven again clothed with a body. Compare 

Lu. xxiv. 39. with Ac. i. 11; and ii. 30, 31. 

Now also I shall lay down some few things to 
be considered, for the better clearing of it. 

Consider 1. That he did say to his disciples that 
he would go away from them. Jn, xiv.s.amixvi. 7; Mat. 
XXV. 19. Yea, saith he, I go and prepare a place 
for you, and then I will, after a long time, come 
again, and take you to myself, that where I am, 
that is, whither I am going, there ye may be also. 
Now, I say, if Christ had not gone from his dis- 
ciples (for that was his meaning) touching his 
bodily presence ; I say, if he had not gone away 
from them, in respect of his bodily presence, he 
had said more than he had performed ; which is 
horrible blasphemy once to assert ; which going of 
his, is his going into heaven. See l Pe.iU. 23. 

Consider 2. That there it was that he was to 
receive the promise of the Father, Lu. xxiv. 49, which 
promise was the shedding forth in an abundant 
manner the blessed Holy Ghost. And for this see 
Ac. u. 33—36. ' Therefore being by the right hand of 
God (which is in heaven) exalted, and having 
received of the Father the promise of the Holy 
Ghost, he hath shed forth this, which ye now see 
and hear. For David is not ascended into the 



heavens : but Le saith himself, the Lord said unto 
ray Lord, Sit thou on my right hand, until I make 
thy foes thy footstool. Therefore let all the house 
of Israel know assuredly (for 'tis very true) that 
God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ. ' 

Consider 3. That if he were on earth, he could 
not be a priest. He. viii. 4. Now the man Christ 
Jesus is a glorious priest. He. vii. u. in the heavens, 
lie. ix. 24. And therefore he is able to save to the 
uttermost, all that come to God by him, seeing he 
ever liveth to make intercession for them. (This 

man, vii. ver, 25. ) 

Consider 4. If he be not gone into heaven, both 
his own, and his Apostles' doctrine is false ; yea, 
the witness of the angels also, which to think were 
damnable infidelity in any man. l I'e. iii. 23. Ac. i 9— ll. 

Consider 5. Know that he is gone into heaven, 
because the scriptures say he is ; which is the very 
truth of God, spoken by his holy Apostles and pro- 
phets : Yea, holy men of God, spake them as they 
were moved by the Holy Ghost. Ep. vi. 9;lPe. iii. 22; 

He. ix. 24. 

Consider 6. If thou sayest that that man is not 
gone into heaven, then thou must also conclude 
that he is still in the grave ; and if so, then thou 
sayest that the prophets, apostles, angels, Christ, 
God, and all are liars, who have testified these 
things in the scriptures for glorious truths, is. xxvi.19; 
Ac. X. 40—43 ; xiii. 30—39; and i. 9—11 ; Ue. i. 17, 18 ; and ii. 8. And 
as the Apostle saith of himself, and the rest of the 
Apostles and ministers of Jesus Christ, 'And we 
are found false witnesses of God ; because we have 
testified of God that he raised up Christ : whom he 

raised not up, if so be that the dead rise not. 

But now is Christ risen from the dead, and become 
the first fruits of them that slept. For as by man 
ca7ne death, by MAN came also the resurrection 
uf the dead.' l Co. xv. 15, 20—23. 

Second, Now I am to prove, that he is above 
tlie clouds and the heavens. My meaning is, he 
is above the lowest heavens. For there are three, 
as appears in 2 Co. xii. 1-^.. I knew a 
^|)CTkh^™oftl'ie ™an in Christ, (saith Paul there) 
i"K""''''" c'^^gli* "P i"to the third heaven. 

Heaven in scripture, is taken sometimes meta- 
phorically, and sometimes properly. First, Meta- 
phorically it is taken for the church and people of 
God, as in Ke. xii. 13. Second, Properly, it is taken 
for the material heaven, where the sun, moon, and 
stars are placed, as in Ge. i. ver. 8, 14, 15, 16. compared 
together: above which heaven, Jesus the Son of 
Mary is ascended. Therefore I pray you consider 
with me a httle. 

Cons'der I. That when he went into this heaven 
into which he is gone, he went AWAY from his 
disciples, as it is written, If I go not away, the 

comforter will not come. Jn. -Aw 2, 3; Ju. xvi. 7; Ac. i. 9— n. 
So that he did not go into a heaven within them in 
his person and human nature. If so, he must 
needs go into that heaven without, above the clouds 
and the stars. Ge. i. 8, 5, 16. 

Consider 2. He was caught away in a cloud ; 
yea, and was caught upwards from them, as it is 
Ac. i. 9—11. and carried away into heaven ; yea, and 
his disciples stood gazing or looking up after him 
into heaven, which heaven must needs bo that 
above the clouds. (1-) ^^ 7°" consider the posture 
of the disciples, they looked upwards after the 
cloud that did take him away. (2.) Consider the 
manner of his going, it was in a cloud. (3.) He 
was received out of their sight. (4.) And so 
received up into heaven ; which heaven must needs 
be above the clouds, where God is in his special 
presence. Job xxii. 12—14. But further. 

Consider 3. That those believers that are alive at 
this day in the body, 'are absent from the Lord,' 
3 Co. T. 6. but now, if the man Christ were ascended 
into that heaven within them, he would neither be 
'absent from them,' nor they from him; but in 
that he is absent from them touching his bodily 
presence, and they from him touching the same, 
it is evident that that heaven into which he is 
ascended, must needs be without, above the clouds. 

Consider 4. That that heaven into which the 
man Christ is ascended, must contain him till the 
time of the restitution of all things, as in Ac. iii. 21. 
into which heaven he hath been ascended above 
sixteen hundred years by computation. And I 
am sure there is not a saint that doth live in the 
world half so long, before he fall asleep, and be 
gathered to his fathers ; so that that heaven into 
which he is ascended, is not within, but must needs 
be that above the clouds. But 

Consider 5. That he that ascended from his 
disciples, was a man, with flesh and bones, not a 
spirit only ; for handle me, and see, (saith he) for 
a spirit hath not flesh and bones, as ye see me 
have. Lu. x.viv. 39, 50, 6I. Now let the adversaries show 
by the scriptures, that there is any place in them 
called heaven, that is able to contain a man of 
some four or five feet long, the space of fifteen or 
sixteen hundred years ; besides that : therefore, it 
must needs be that heaven without, which is above 
the clouds and stars. 

Consider 6. That heaven into which the Lord 
Jesus that man is ascended must not contain him 
always; for, saith the Apostle, iTU.iv.i6. 'The 
Lord himself shall descend from heaven with a 
shout, with the voice of the archangel.' So that 
there is another descending from that heaven into 
which he is ascended ; and his descending from 
that heaven is to this end, namely, to take his 
people to himself, as it is ver. 17. so that it is clear 
that it is not any heaven wilhin thee, into which 



the man Christ that was horn of the Virgin Mary 
is ascended, hut it must needs he that heaven 
without, which is above the clouds. He. xu. 33. If 
thou consider, that the place into which he as- 
cended, even the heaven into which he is entered, 
is the same place where all the deceased saints are 
in their spirits: 'Therefore,' saith Paul, 'I desire 
to depart, and to he with Christ, which is far 
better. ' Now Paul did not in this place, rh. i. 33. 
mean the enjoying of Christ only in the Spirit ; 
for that he enjoyed in great measure when he 
spake these words ; but he spake of a dying, and 
being with Christ after this life is ended ; as is 
clear if you compare the 20th to the 26th verses 
together, being absent from him while he was 
here in the body. 2 Co. y. 6. For ' whilst we are at 
home in the body, we are absent from the Lord. ' 

Consider 7. That that heaven into which the man 
Christ is ascended, is not into his church on earth ; 
but into heaven without, above the clouds and the 
stars. Jn. xvi.7;andidv. 1— 3; iTi. ii. 5. And this David 
doth prophesy of. Pa. xlvii. 5. where he saith, ' God is 
gone up with a shout, the Loud with the sound of 
a trumpet.' Now Christ, as God merely, could 
not go up, being no less in one place than another; 
but as God-man, or in his human nature, he went 
np ; as will clearly appear, Ep. iv. 8—10. where he 
speaketh of his triumph over all the enemies of his 
people at his resurrection and ascension into hea- 
ven above the clouds. 

Consider 8. When Christ doth descend from 
that heaven into which he is now ascended, his 
saints and he will meet one another, just in the 
air, according to the scripture, 1 Th. iv. 16, 17. 'For,' 
(saith he) 'the Lord himself shall descend from 
heaven with a shout, with the voice of the arch- 
angel, and with the trump of God : and the dead 
in Christ shall rise first : (that is, they shall come 
out of their graves.) Then we which [shall be 
saved] are alive (at that day) and remain shall be 
caught up together with them in the clouds, to 
meet the Lord in the air, and so shall we ever be 
with the Lord. ' 

Pray mark here a little, and see what heaven the 
man Christ is ascended into, and see if it be not 
the heaven without, above the sun, moon, and stars. 

When Christ and his saints do meet a second 
time together, the one ascends and the other 
descends; the one is caught up in the clouds 
towards the heaven, the other descends from 
heaven towards the earth, and they must needs 
meet one another just in the air, that is, between 
the heaven and the earth. So then, the one 
coming from heaven and the other from the earth, 
and their meeting being in the air, which is be- 
tween heaven and earth, is an undeniable demon- 
stration, that that heaven into which the man 
Christ is ascended, must needs be that heaven 

VOL. 11. 

without, above the sun, moon, and stars. Ph. Ui. 20; 
1 Th. i. 10. And thus much touching the Son of 
Mary, his ascending up into the heaven without 

above the clouds. Ac. i. 9— lli andiii. 21. and 1 Pe. iii. 22. 

Intercession. In the next place, now I shall 
prove the intercession of the man Christ Jesus to 
be in the heaven that I have been speaking of ; 
though some have mocked at it, and others have 
called it juggling; which names here I shall not 
mention, only I shall admonish them, that they do 
not blaspheme the truth and Son of God in his 

I shall quote some of the scriptures that hold 
out, this truth, and so pass on. 

First, And first of all, see Ps. xvi. 4. where David pro- 
phesying of the intercession of Christ, saith, 'Their 
sorrows shall be multiplied t?iai hasten after another 
God, (speaking of the wicked) their drink-oiferings 
of blood will I not off'er, nor take up their names 
into my lips.' Now, compare this with He. via. 4. 
where he saith, ' if he were on earth, he should 
not be a priest.' And He. ix. 24. 'For Christ is not 
entered into the holy places made with hands, 
(meaning the temple which Solomon buUt) which 
are the figures of the true ; but into heaven itself, 
now to appear in the presence of God for us:' 
' wherefore he is able also to save them to tho 
uttermost, that come unto God by him, seeing he 
ever liveth to make intercession for them.' He. ™. 25. 

Second, But you will say, is there a man made 
mention of here ? Yes, for the scripture saith, 
' T/iere is one God, and one mediator between God 
and men, the man Christ Jesus.' iTi ii. 5. And in 
that 8th to the Hebrews made mention of before ; 
where the Apostle is speaking of Christ's priestly 
oifice, as he is in the heavens, compared with other 
priests that are on earth ; he saith ver. 3. ' For 
every high priest is ordained to offer gifts and 
sacrifices : wherefore (speaking of Christ) it is of 
necessity that this man have somewhat also to 
ofier. For if he were on earth, he should not be a 
priest, seeing that there are priests that ofi'er gifts 
according to the law, ' which law was the law of 
Moses, ch. ix. from 19 to 23. where also he is speaking 
of the priesthood of the priests under the law, and 
their oft'ering of the blood of bulls and goats (ver. 12 com- 
pared with ver. 19—21.) And of the Lord Jesus the high 
priests of saints, and of his blood (ver. li compared with 
ver. 24. ) Now as men under the law did offer up the 
blood of bulls and goats, so the man Christ .Tesus 
did offer up his own blood to his Father ; and this 
you may clearly see, if you compare He. ix. li. where 
he saith, ' How much more shall the blood of 
Christ, who through the eternal Spirit offered 
himself without spot to God, purge your consciences 
from dead works to serve the living God? [with] 
He. X. 12. where he saith, ' But this man (meaning 

the Son of the Virgin, ch. ii. 14 comjiared with Mat. i. 21.) 



after he had offered one sacrifice for sins, for ever 
sat down on the right hand of God ; ' again, He. 7. 
the chapter I mentioned before, yon shall find his 
intercession plainly held forth, if you read ver. 32, 
and so on, where the scripture saith, ' By so much 
was Jesus made a sui-ety of a better testament. 
And they truly were many priests (meaning the 
priests under the law) because they were not suf- 
fered to continue by reason of death:' (that is, the 
high-priest under the law, coiild not live ever in 
this world, because it was appointed to all men 
once to die.) Ke. «. 8. But when he speaks of Christ 
Jesus, he saith on this wise, ' But this man, 
because he continueth ever, hath an unchangeable 
priesthood. Ke. i. 18. Wherefore he (this man) is 
able also to save them to the uttermost that come 
unto God by him, seeing he (this man) ever liveth 
to make intercession for them. And thus in brief 
have I proved through the assistance of the Lord, 
the intercession of the Son of Mary, which is also 
the Son of God. And this concerning Christ's 
priestly office, might serve also for a proof of his 
being in the heaven without, above the stars. But 
all men may see (unless they be blind) that these 
are the truths of our Lord Jesus Christ, and of 
God his Father ; and that those men that oppose 
them (as the quakers do) are very violently pos- 
sessed of the devil, and besides themselves ; and 
have neither the truth of God, nor his Spirit in 

them. 2 Ju. ix. 10. Jn. V. 38, 42. 

[Christ Jddge of Quick and Dead.] And now 
through the assistance of the Lord, I shall come 
to the last that I promised, and that is to prove, 
that this very man Christ, will come to judge the 
quick and the dead. And first, I shall prove the 
trath itself, viz.. That that man shall come again 
to judge the world, quick and dead. Second, I 
shall shew you that his coming will be very shortly. 
Third, What shall be done at his coming. Fourth, 
Who shall stand when he shall come, and who not. 

First, That that man that was horn of the 
Virgin Mary shall come again to judge the quick 
and the dead, read 2 Ti. iv. i. 'I, (saith Paul) 
' charge thee therefore before God, (speaking to 
him, even to Timothy, and so to aU believers) ' and 
the Lord Jesus Christ, who shall judge the quick 
and the dead at his appearing and his kingdom.' 
Now if you would know who this Lord Jesus is, 
look into Ac. I. 28. and you shall see it was Jesus of 
Nazareth ; would you know who that was ? read 
Mat. ii. towards the end, and you shall see it was 
the Son of Mary the Virgin, who was espoused to 
Joseph the carpenter. But read Ac. x. yer. S8 to 43. you 
shall find these words, 'God anointed Jesus of 
Nazareth with the Holy Ghost and with the power : 
who went about doing good, and healing all that 
were oppressed of the devil ; for God was with 
him ; And we are witnesses of all things which he 

did both in the land of the Jews, and in Jerusalen 

whom they slew and hanged on a tree, (even Jesi 

of Nazareth) Him God raised up the third da; 

and shewed him openly ; not to all the people, hi 

unto witnesses chosen before of God, eoen to u 

who did eat and drink with him after he rose froi 

the dead. And he commanded us to preach unl 

the people, (that is, God commanded us) and t 

testify (that is, to be bold in our preaching) ths 

it is he (namely, Jesus of Nazareth, whom tb 

Jews did thus crucify) which was ordained of Go 

to he the judge of quick and dead.' This is h 

also that is spoken of in Ac. xrii. 30, 31. ' The time 

of this ignorance God winked at ; (meaning men' 

being without the gospel) but now commandeth al 

men everywhere to repent : Because he hath ap 

pointed a day (which day is the day of judgment 

Mat.xii.S6.) in the which he will judge the world ii 

righteousness, by that man (namely, Jesus o 

Nazareth) whom he hath ordained, (compare thii 

with that in Ac. x. 38 to 43.) wliereof he hath givet 

assurance unto all men (that is, hath given a sure 

sign unto all men) in that he hath raised him, (thai 

is, in that he hath raised Jesus of Nazareth) from 

the dead.' This also is Christ's own meaning. 

Mat. xxiv. where speaking of his second coming, ho 

styleth himself the Son of man, saying ; 'And then 

shall appear the sign of the Son of man,' ver. so. 

and ' so shall also the coming of the Son of man 

be. ' ver. 27. So shall also the coming of the Son of 

man be, ver. 37. So shall also the coming of the 

Son of man be. ver. 39. Where, by the way, it is 

observable to see how the Lord of life and glory 

doth in this chapter, where he speaketh of his 

second coming, for the most part style himself the 

Son of man. Sure he doth it to this end, because 

he will not have his humanity and the doctrine 

thereof, to be razed out from under heaven : For 

he knew, that in the last days, there would come 

mockers 'walking after their own lusts, and saying, 

Where is the promise of his coming.' spe.iu. 8. I 

could multiply scriptures to prove this doctrine of 

his second coming, as He. ix. ver. 28; 2 Pe. iiL 2Th. i. 6—8. 
Lu. Mat. xxiv. and xxv. He. xxii. 7,12, mi 20; 2 Co. v. 10. Ko. xiv. 10. 
Ac. xxiv. 25. But, 

Secondly, I will shew you tJiat his coming will be 
shortly. It is true, no man can teU neither the 
day nor the hour, yet so far as the scriptures will 
give us light into the nearness of his coming, so 
far we may go. And if you read Mat. xxiv. you shall 
see many signs of his coming spoken of. 

1. There is falling away from the faith spoken 
of. And that hath been fulfilled and is fulfilling 
every day. 

2. Wars and rumours of wars is another sign 
that his coming doth draw nigh, even at the doors. 

3. The love of many waxing cold, is another 
sign that it is nigh, even the coming of Christ." 



And how cold is the love of many at this day ? 
They that were hot two or three years ago, are 
now grown lukewarm and cold. They are cold in 
the Lord's appearing. They are cold in the pro- 
fession of the gospel. They are cold in love to 
tlie saints, they are cold in the worship of God ; 
Yea, very cold, which is a notahle demonstration 
that the coming of the Lord draweth nigh. 

4. The stars falling from heaven ; ( That is 
professors falling from the faith which once they 
professed) is another sign that the coming of the 
Lord is at hand. And how many professors do 
you see now a-days, fall from the doctrine of God, 
and his Son Jesus Christ, as though there were no 
such thing as a world to come, and no such thing 
as a Lord Jesus Christ, and his second coming. 

5. Many poor souls will go on in their profes- 
sion with lamps without oil, just before his second 
coming. Mat. xxv. 1—7. And the Lord knows that 
most of the professors of this generation, are such 

kind of professors, vea, very foolish 
These things I do but „ -^ 1 • 1. ■ ^i 

hint at, though I protessors, winch IS another sure 

Lu."riiiT° ^'g°' tliat the coming of the Lord 

draws nigh. 

6. When the time of Christ's second coming 
is at hand, there will be hut a very little faith ia 
the world. And the Lord knows, that there he 
many, who are now as high as lucifer, that at 
Say 1 Jn. iii. 3 to thy ^^^^ ^^J ^^r Want of faith will he 

heart, and compare thrown down to the sides of the 

thy condition with It, . . . in/. 

and thou wilt find pit : even in the very belly ot 

this a glorious truth. Vpi] 

7. Another sign of Christ's second coming, is 
the carnal mindedness of the most of the world ; 
and the very carriages of almost all men now 
living do discover this truth to he at this day ful- 
filled, and know that when they shall say peace 
and safety, then sudden destruction comes, and 
they shall not escape, i Th. y. i— i. 

8. Before Christ's second coming, there shall 
come many false Christs and false prophets, and 
shall shew great signs, and wonders, to seduce 
if it were possible the elect. Mat. xxiv. M. Mar. xiii. az. 
And is not this more clearly fulfilled in our days 
than ever it was, especially among those men 
called quakers, who being as persons, whose con- 
sciences are seared with an hot iron, and they 
being sealed up unto destruction, do some of them 
call themselves Christ, and shew great signs, (as 
their quaking) and such a legal holiness, as makes 
the simple admire them, and wonder after them, 
which shews the coming of Christ to be very nigh. 

9. Before Christ's second coming, there shall 
come scoffers in the world, walking after their own 
lusts, 2 Pe. iii. 3. and if ever this scripture was fid- 
fiUed, it is fulfilled on these men called quakers : 
For they are the men, that at this day make a 
mock at Christ's second coming, which shall be 

from heaven without ; 1 Tii. i. lo. Phi. iii. 20. and there- 
fore saith the Holy Ghost, these mockers shall be 
such as shall say, where is the promise of his 
coming ? For since the fathers fell asleep, all 
things continue as they were, see 2 Pe. iii. 3—7. And 
there you shall see their mocking and the reason 
of it. Read and the Lord give thee understanding. 
But I would not have thee think that I speak at 
random, in this thing, Know for certain, that I 
myself have heard them blaspheme ; yea, with a 
grinning countenance, at the doctrine of that man's 
second coming from heaven above the stars, who 
was born of the Virgin Mary. Yea, they have 
told me to my face, that I have used conjuration, 
and witchcraft, because what I preached was 
according to the scriptures. I was also told to 
my face, that I preached up an idol, because I 
said, that the Son of Mary was in heaven, with 
the same body that was crucified on the cross ; 
And many other things have they blasphemously 
vented against the Lord of life and glory, and his 
precious gospel. The Lord reward them accord- 
ing as their work shall be. 

I coidd have hinted in many other things which 
Christ and his Apostles have shewed to be signs 
of his coming. But I shall commend the holy 
scriptures unto thee, which are able to make the 
man of God perfect in all things, through faith in 
the Lord Jesus. 2 Ti. iii. 17. 

Now you have also tJie manner of his coming 
how it shall be, most notably laid down in the 
scriptures. I shall hint in a few things touching it. 
1. He will come when there is but very few 
looking for his coming. ' When they shall say, 
peace and safety; then sudden destruction cometh.' 
iTh. V. 1— 3. Which sudden destruction will be at 
his second coming, for that is it which the Apostle 
spake of in those three verses. Then will all the 
world be caught at such an unexpected time, that 
it will come upon them, even as a snare cometh 
upon those creatures that are caught in it. As it is 
written Lu. \A 35. ' For as a snare shall it come on 
all them that dwell on the face of the whole earth. ' 
Which is all on a sudden, before they are aware. 

2. He cometh with all his saints and angels. 
Then will the Lord descend from that heaven, into 
which he is now ascended, as it is written in i Th.iv. 
16. Then will he come, and all his saints with him, 
as Jude saith in his Epistle, 15. Then shall Abel 
and Enoch, Noah and Abraham, David and Job, 
Peter and Paul: Together with all the saints 
which have been, now are, or hereafter shall be, 
and they shall sit on the throne with the Lord 
Jesus Christ, as in Mat. xi\. 38. Before whom shall 
all the nations of the world be gathered, as it is 
written. Joel iii. 12. ' Let the heathen be wakened (or 
raised out of their graves. Da. iii. 3.) and come up 
to the valley of Jehoshaphat : for there will I sit 



to judge the heathen round about. ' Which never 
was yet accomplished, though it shall certainly he, 
in God's time: To the astonishment, and everlasting 
damnation of all those that shall continue mocking, 
or sinning against God and his Christ. 

3. He shall come in a flaming fire, (when he 
doth come again: he will come in such a manner, 
as will make all that shall he found in their sins 
rather seek to creep under a mountain, than to 
meet the Lord of glory. Rev. vi. 15. As Isaiah saith, 
' For, hehold, the Lord will come with fire, and 
with his chariots like a whirlwind, to render his 
anger with fury, and his rebuke with flames of fire.' 
Is. kvi. 15. 'To execute judgment upon all, and to 
convince aU that are ungodly among them, of all 
their ungodly deeds which they have ungodly com- 
mitted, and of all their hard speeches, which ungodly 
sinners have spoken against him, ' Jude 15. as I shall 
shew farther by and by. 

TIdrd, And therefore in the next place, I shall 
shew you, what shall be done when he is come. 

1. When Christ is come the second time, they 
that are in their graves shall arise, and come forth 
of their graves (as I said before) in which they have 
lain according to that in Jn. y. 28, 29. Where Christ 
saith, • Marvel not at this : for the hour is coming, 
in the which all that are in the graves shall hear 
his voice, and shall come forth ; they that have 
done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of 
damnation.' You will say. Are these graves 
spoken of here, the graves that are made in the 
earth ? Yea, that they are, and for a further proof 
of the same, look into Da. A 2. Daniel there speak- 
ing of the same thing saith, ' And many of them that 
sleep in the dust of the earth shall awake, (or arise) 
some to everlasting life, and some to shame and 
everlasting contempt' (or damnation.) 

I shall not stand here to dispute any distinctions 
of the resurrections, only prove that the dead shall 
arise ; and that is a clear truth from the scriptures. 

Ac. I. 42. Re. XX. 11— 14 ; and ] Th. iv. IC. 1 Co. xv. 62. ' The 

dead shall be raised.' 

2. He shall call all men and women to an 
account for all their * close sinful thoughts, words 
and actions ; then wiU the secrets of all hearts be 
made manifest. Then shall all thy adulterous, and 
thievish, and covetous, idolatrous, and blasphemous 
thoughts be laid open, according to that saying, 
' Their consciences also hearing witness, and their 
thoughts the mean (time, or) while accusing or 
else excusing one another. ' Ro. ii. 15. But when ? 
Why, ' In the day when God shall judge the secrets 
of men by Jesus Christ. ' ver. 16. See also l Co iv. 6. 
' Therefore judge nothing before the time. ' What 
time is that ? Why, when the Lord comes ; what 

■ ' Close,' secret, not disclosed. — Ed. 

will he do ? He ' will bring to light the hidden 
things of darkness,' that is, all those cunning, close, 
hidden wickednesses that thou in thy life-time hast 
committed ; yea, he will ' make manifest the coun- 
sels of the hearts ; ' that is, the most hidden and 
secret things that are contrived and plotted by the 
sons of men. Then shall all the midnight whore- 
mongers be laid open with aU their sins ; Then 
thou (it m<ay be) who has committed Such sins as 
thou wouldest not have thy neighbour, thy father, 
thy wife, thy husband, or any one else know of 
for thousands, then thou shalt have them all laid 
open, even upon the house tops. Ln. xii. 3. Then 
thou that hatest God's children; his ways, his 
word, his Spirit ; then thou that makest a mock at 
Jesus of Nazareth's second coming, then thou 
that livest in open prophaneness, or secret hypo- 
crisy, then I say, will be such a time of reckoning 
for you, as never was since the world began, then you 
that shall die in your sins, will cry to the mountains, 
Fall on us, and cover us from the face of him that 
sits on the throne, and from the wrath of the 
Lamb (which Lamb is the Man Christ Jesus, it. 
i. 29.) And ah, my friends! If the very looks 
of God be so terrible, what will his blows be, 
think you ? Then if all thy idle words shall be 
accounted for, as it is written, ' But I say unto 
you. That every idle word that men shall speak, 
they shaU give account thereof in the day of judg- 
ment. Mat. xii. 36. and also , all thy filthy actions shall 
be then regarded in such sort, as thou shalt 
receive a just recompense for them. And know, 
saith the scripture, ' that for .^^^^^^ ,;„„,,, ^ ^„ 
all these thinqs, God will brinar unwilling to com to 

- . . '^- , ° judgment, yet thia will 

thee into judgment. Ec. xi. 9. be their misery, God will 
mi^ bring them Mai. iv. 1. 

Thou that art an unbeliever, shalt be sure to 
fall imder the judgment for all thy sins. (1 .) Thou 
must give an account. (2.) Thou must fall in the 
judgment. Oh my friends, there are hot days 
a-coming for all those that are found out of the Lord 
Jesus : Behold, saith Malachi, ' The day cometh, 
that shall burn as an oven ; and all the proud, yea, 
and all that do wickedly, shall be stubble: and the 
day that cometh shall burn them up, saith the 
Lord of hosts, that it shall leave them neither 
root nor branch. ' iv.i. The day of judgment wiU burn 
like an oven, and all that have not the righteousnesa 
of Christ upon them shall be as stubble. Ah 
friends, put a red hot oven and stubble together, 
and what work will there be ! Even the one wiU 
burn and destroy the other. 

3. When Christ doth come the second time, 
another end of his coming will be to purge out all 
things that ofi'ended in this kingdom. Mat. xiu. 41, 42. 
' The Son of Man shall send forth his angels, and 
they shall gather out of his kingdom all things that 
offend, and them which do iniquity ; And shall cast 



them into a furnace of fire ; there shall he wailing 
and gnashing of teeth. ' There are many things 
that do offend in his kingdom now : namely 

(1.) The lukewarm professor, he doth oifend, (a.) 
the Lord, (5.) his people. But then thou lukewarm 
offending professor shalt offend the church of God 
no more. 

(2.) The loose professors do also offend God, 
Christ and his church, (a.) He scandals the gos- 
pel hy his loose walking, and naughty carriages. 
(6.) He doth make the world blaspheme the name 
of God by the same, (c.) He grieves the hearts 
of God's people, pw. m. is. But know that thou 
also shalt he taken away from offending any more, 
God, Christ, and his saints, and thou shalt have 
\veeping and gnashing of teeth, for thy thus 
offending. Mat. x\-m. 6, 7- 

4. Another end of Christ's second coming, is to 
cut off all the ignorant persons that are in the 
world. There is a generation of poor souls that 
do think to be excused for their ignorance : Alas ! 
saith one, I am a poor ignorant man, or woman ; 
and therefore I hope that the Lord will have mercy 
upon me : we cannot, say others, do as such and 
such, and will the Lord condemn us? And thus 
poor souls, as they are in the broad way to 
destruction, lest they should miss of the way 
iM„ ..M „*„„». . to hell; do swallow down 

Menseekmgtogetencourage- ' 

ment from their ignorance, \,^f clusters, that wllich will 

do more harden themselves ^ , , , , , , 

in sin, and so ai-e ia greater pOlSOn them, DOdy and SOul 

dangerofetemaldamnation. ^^^ ^^^^ ^^^ ^^^^ 

Quest. But you will say, What, will not the 
Lord have mercy on ignorant souls ? 

Answ. Not on those who live and die in their 
ignorance. He himself hath said, is. xxvii. n. ' For 
it is a people of no understanding : therefore he 
that made them will not have mercy on them, and 
he that formed them will shew them no favour.' 
Again, Paul also in that 2 Th. l. 8. saith, that when 
Jesus Christ shall come to judge the world, he 
doth come to take vengeance on aU ' them that 
know not God, and that obey not the gospel of our 
Lord Jesus Christ.' 

But ye wHl say, Who are those ignorant persons, 

that shall find no favour at that day ? or how doth 

the ignorance discover itself ? I shall only mention 

three or four sorts of men ; 

The xxvii. Is. 11th verse is a , , , . xi 

notable confutation of the and leave tnee to the scrip- 
S^hfSf'i'^'e'S tm-es, which if thou read 

made them wiU not have tJ^g^i diHcrentlv, will further 
mercy on them, and he that c i r 

formed them, will show them lay them open before thee, 
no favour.' . , 


(1.) The profane scoffer, who makes a mock at 

the truths of God, and so goes on in his sins, for 

this see in a Pe. iiL 3. which the apostle attributes to 

their ignorance, ver. 6. And therefore he likens 

them to brute beasts, ch. ii. lo, is. who ' walk after 

the flesh in the lust of vmcleanness, ' and ' speak 

evil of the things that they understand not ; and 
shall utterly perish in their own corruption ; ' who 
because they understand not the scripture, nor the 
power of God in them, speak evil of the truths 
therein contained, and think the Lord like unto 
themselves. Ps. L 

(2.) The formal professor, who hath only a notion 
of the gospel, and some seeming holiness, but wants 
gospel faith : such are called fooMsh virgins. Mat. 
x.\v. 2, 3. to whom Christ will say in that day, 
Verily, ' I know you not.' Add hereto, those that 
think it enough to confess Christ with their mouths, 
and profess that they know God, but deny him in 
their works ; such notwithstanding all their profes- 
sion, shall, if they so continue, perish eternally, 
being abominable, disobedient, and to every good 
work reprobate, or void of judgment, that is, igno- 
rant. Tit. i. 16. 

(3.) The legal righteous man or woman, though 
they walk blameless, as touching the righteous- 
ness that is in the law : For they being ignorant 
of God's righteousness, go about to establish their 
own righteousness, as reading, hearing sermons, 
prayers, pubhc or private, peaceableness with their 
neighbours, fasting, alms, good works as they 
count them, just dealings, abstinence from the 
grosser pollutions of the world, stricter obedience 
to the commandments of the first and second table; 
all which with many other things may be com- 
prehended in their oivn righteousness, and it is 
grounded on their ignorance, and goes on in rebel- 
lion ; and such ignorant persons shall in that day 
perish, not submitting through ignorance to the 
righteousness of God, Ko. x. s. compared with Lu. xix. 
27. where Christ saith, that when he shall come the 
second time, he wUl command those his enemies, who 
submitted not themselves to him, [who is called the 
righteousness of God, is. xivi. 13.] or would not have 
him to reign over them, to be slain before his face. 

(4.) Those whose hearts are set upon the world, 
and follow the alluring persuasions of it ; the Lord 
calls such fools, [Lu. xii.30.andFr.vii. 7.] who go after it 
(viz. the world, held forth by a similitude of a 
woman with the attire of an harlot) as an ox to 
the slaughter, or a fool to the correction of the 
stocks, till a dart strike through his liver, as a 
bird hasteth to the snare, and knoweth not that it 
is for his life : and knows not, mark, it is through 
ignorance, ver. 23. 

5. A fit end of Christ's coming, is, that his 
righteous ones might shine as the sun in the glory, 
or kingdom of their father. Mat. xiii. 43. There are 
many things that do hinder the people of God from 
shining forth as the sun now. 

As, They have a body of death, which makes 
them fetch many a groan in their journey to 
Canaan. Ko. vii. 24; 2 Co. V. 2. They meet with many a 
sad temptation, which also makes them in heaviness 



many a time, i re. i. 6. Tliey have also many other 
things that do hinder their shining now ; hut then 
the hody of death shall be left off. My meaning 
is, that sin shall he no more in the natures of 
God's people then : Their bodies that are now so 
vile, shall then he made like imto the glorious 
body of the Son of God, 'Wlio shall change our 
vile body, that it may be fashioned like unto his 
glorious body, according to the working whereby 
he is able even to subdue aU things unto himself.' 
Ph. iii. 21. 

6. Another end of Christ's coming shall be to 
take an account of his children, how they have 
laid out their talents, that he hath committed to 

their trust. Mat. xxv. 19; Eo. xiv. 12; 2 Co. V. 10. 

7. Another end of his coming is, to set up his 
kingdom, which will be glorious indeed at his 
appearing. 2Ti. iv. l; Eo. viii. 19— 21. I do but touch 
these things, because I would hasten towards a 
conclusion ; many other things might have been 
spoken to, but at this time I shall forbear. 

But you wiU say. Who shall stand when he 
appears ? Why, I told you before, that ' the 
ungodly shall not stand in the judgment, nor 
sinners in the congregation of the righteous.' Ps. 
i. 5. Let him be close or profane, as I told you 
even now, all shall be laid open, all shall be made 
manifest, all shall come into judgment. 

Ah poor soul ! It is not then thy brave words 
wiU save thee ; it is not thine eloquent tongue that 
will then do thee any good : if thou be without the 
wedding garment, thou wilt be speechless, as in 
Mat. xxii. 12. But thou that art a converted person, 
shalt stand in the judgment ; thou that art born 
again shalt enter into the kingdom, and none else. 

Ju. iii. 5 ; Ee. xxL 27- 

But how shall I know that I am born again? 

(1.) Why, if thou art born again, then thou 
knowest that thou wast not born a Christian at 
first. Ep. ii. 1—3. ' You liaih he quickened, who were 
dead in trespasses and sins.' 

(2.) Thou knowest that once thouhadst no faith 
in the Lord Jesus ; and wert convinced of sin be- 
cause thou didst not believe in the Son of Mary. 
Jn. xvi. 9. 

(3.) Thou seest all true joy through the blood 
and righteousness of the Son of Mary, l Co. iv. 67; 

Ro. vii. 25. 

(4.) Art thou born again? Then thou canst 
not be quiet till thou seest God smile, and lift up 
the light of his countenance upon thee, 2Co. iv. 6; Ps. 
iv. 6. and that through the face of the Son of Maiy, 
the Son of God. 

(5.) Thou knowest that God hath given thee thy 

faith. Phi. 1.29; Ep. ii. 8. 

(6.) Art thou born again ? Then thou knowest 
that the doctrine of the Son of Mary the Virgin, 
is a right doctrine. 2 Jn. 9. 

(7.) Then also thou lookest for the personal 
appearing of the Son of Mary from heaven in the 
clouds, the second time. He. ix. 28. Ke. i. 7. 

These things, though plain, yet if the Lord set 
them home upon thy conscience, may be profitable 
both to thee and me. Therefore let us examine 
the matter a httle. And 

Examine 1. Thou thinkest that thou art a Chris- 
tian ; thou shouldest be sorry else : Well, But when 
did God shew thee that thou wert no Christian ? 
When didst thou see that : And in the light of the 
Spirit of Christ, see that thou wert under the 
wrath of God because of original sin ? Eb. t. 12. 
Nay, dost thou know what original sin means? 
Is it not the least in thy thoughts ? And dost 
thou not rejoice in secret, that thou art the same 
that thou ever wert ? If so, then know for certain 
that the wrath of God to this very day abideth on 
thee. Jn. iii. 36. And if so, then thou art one of 
those that will fall in the judgment, except thou 
art horn again, and made a new creature. 2 Co. t. 17. 

Exam. 2. Thou thinkest that thou hast been 
born again, ('tis well if thou hast) but least thou 
shouldest deceive thy poor soul, I pray thee con- 
sider, when did the Spirit of the Lord Jesus shew 
thee, that thou hadst no faith in thee by nature? 
And when did the Spirit of Christ convince thee 
of sin, because thou didst not believe in hun? It 
may be thou hast been convinced of sins against 
the law, by the law, and thine own conscience, as 
the Pharisees were. Jn. viii. 9, and Eo. iii. 20. Ay, but 
when didst thou see thyself a lost creature for 
want of faith in the son of Mary? If not, thou 
hast not yet been savingly convinced by the Spirit 
of Christ ; for that, when it convinceth effectually 
of sin, it convinceth of unbehef ; though thou hast 
been never so much convinced of sins against the 
law, if thou hast not seen thyself under the power 
and dominion, guilt and punishment of sin, because 
thou didst not believe in Christ, thou hast not yet 
been savingly convinced ; for that's one work of 
the Spirit to convince of sin, ' Because they believe 
not on me,' saith Jesus the Son of Mary, who was 
espoused to Joseph the carpenter: But on the 
contrary, dost thou not say in thy heart, thou never 
hadst thy faith to seek, but hast always beheved 
with as good a faith as any one alive ? If so, then 
know for certain that thou hast no faith of the 
operation of God in thee, according to God's ordi- 
nary working ; and if so, then know, that if the 
Son of Man should come to judge the world at 
this moment of time, that thou with aU thy faith 
(thou thinkest thou hast) wouldst fall m the judg- 
ment. 3 Th. ii. 12. 

Exam. 3. Art thou bom again? Then thou 
seest that thy great sin was want of faith in the 
Son of Mary. Then thou seest that it is he 
that was sent of God to die for the sins of the 



world, Jn. L29,— 19. Ab. int S(>, 39. and ttat thou 

art complete in him, vrithout any works of the law, 
Ko. iv. 5. then thou rejoicest in Christ Jesus, and 
puttest no confidence in the flesh, pm. m. 3. yet thou 
rejoicest in the flesh and hlood of the Son of Mary, 
knowing that his flesh is meat indeed, and his 
blood is drink indeed, Jn. vi. 65. out of which thou 
wouldest very wilHngly make thy life all thy days ; 
out of his birth, obedience, death, resurrection, 
ascension, and glorious intercession, now at the 
right hand of his Father, He. vii. 24, 25. but if thou art 
wavering in these things, know that thou art but 
a babe at the best, and for ought thou knowest, 
God may cut thee off in thy unbelief, and cast thee 
into utter darkness, where there shall be weeping 
and wailing and gnashing of teeth. 

Eocrnn. 4. Art thou born again? Then thou 
seest all true peace and joy comes through the 
blood of the Son of Mary, and his righteousness, 
as in Eo. viL25, andlCo. iv. 67. there are many poor souls 
that are taken with raptures of joy, and false con- 
ceited consolation, [jn. xvi. 20.] which doth come 
from the devil, and their own deceitful hearts ; hut 
their joy shall be turned into mourning and sorrow 
of heart, Lu. vi. 24, 25, but thou that art a Christian 
in deed, and not in word only, rejoicest in Christ 
Jesus the Son of Mary ; yea, though now you see 
him not, yet beheving, you rejoice with joy un- 
speakable and full of glory. 1 Pe. i. 8. And these two 
things are the fruits of thy faith, and of thy joy. 

(1.) The Lord Jesus Christ is very precious unto 
thee. 1 Pe. ii. 7. 

(2.) Thou dost purify thine heart by this faith, 
and the power of the Spirit of Christ, which thou 
hast received into thy soul. Ko. viii 13. Ac. xr. 9,laiiajii. 
Ui. 3. But if thy guilt of sin goes oflf, and convic- 
tions go off any other way than by the blood and 
righteousness of the Man Christ Jesus, thy guilt 
goes ofl" not right, but wrong, and thy latter end 
will be a very bitter end without faith and repent- 
ance ; for it is his blood through which all true 
peace comes, Col, i 20. and there is no other name 
under heaven given among men, whereby we should 
be saved, but by the Lord Jesus of Nazareth, Ac. iv. 
ver. 10—12. compared together. 

Eocam. 5. Art thou born again? Then thou 
canst not be quiet tUl thou doest see God lift up the 
light of his countenance upon thee ; yea, thou hast 
such a desire after the light of God's countenance, 
that, all the glory, riches, honour, pleasure, profits, 
&c. of this world wiU not satisfy, till thou doest see 
God to be a reconciled Father to thee in the Lord 
Jesus Christ, as it is Ps. iv. 6. Jn. xiv. 8. Ps. xxxv. 3. Then 
thou wilt not be quiet till thou dost hear from the 
Son of Mary, which is the Lord of glory, such a 
voice as this. Son be of good cheer, thy sins are 
' forgiven thee : And ' my grace is sufficient for 
' thee.' 2Co. xii.9iiCo. iL8. But if thou canst content 

thyself with anything below this, thou wilt, when 
all comes to all, be found but a rotten-hearted 
professor, who wUl have thy portion among the 
slothful ones, who will fall in the judgment of the 
Son of Man, when he comes in flaming fire with 
his mighty angels. 2 Th. i. 8. 

Exam. 6. Art thou born again ? Then thou 
knowest that God hath given thee thy faith that 
thou hast in his Son : Then thou art to say through 
grace, there was a time in which I had no faith ; 
there was a time in which I could not believe in 
the Son of God for eternal life. ' But God, who 
is rich in mercy, for his great love wherewith he 
loved us, even when we were dead in sins (and 
unbelief; which is the greatest;) hath quickened 
us together with Christ, by grace ye are saved,' 
Ep. ii. 4, 6. ' through faith. ' vcr. 8. 

Exam. 7. Art thou born again ? Then thou 
knowest that the doctrine of the Son of God, the 
Son of Mary, is a right doctrine, which is this : 

That the Son of God which was with his Father 
before the world was, (Jn. i. l; xvii. 5.) came into the 
world in the fulness of time, and was made in the 
likeness of man. ( pm. ii. 7- ) being made of a woman 
or virgin, made under the law, to redeem them 
that were under the law. (Ja. iv. 4. And that was 
done in this wise. What the law could not do in 
that it was weak through the flesh ; that is, through 
our flesh ; God sending his own Son in likeness of 
sinful flesh, and for sin, condemned sin in the flesh, 
that is, condemned him in the flesh for the sins of 
poor sinners : For this, compare Bo. viii. s, 2 Co. v. 21. 
with Ga. iii. 13. and it wiU appear clearly to be the 
truth of God: Also, that this Son of God, which 
is the true God, as well aS the Son of Mary, did 
bear our sins in his own body on the tree, lPe.ii.24. 
and did spill his own blood, which is also the blood 
of God, Ac. XX. 28. that he died, and was laid in 
Joseph's sepulchre, Jn. xix. 38—43. and rose again 
the third day, Ac x. 40. that very Man, Lu. xxiv. 39—45. 
and ascended up into heaven in a cloud, Ac. i. 9- ll. 
and there ever lives to make intercession for us, 
that very man. He. vii. 24, 25 ; viii. 3 ; x. 12. 

Exam. 8. And in the last place, If thou art a 
Christian, then thou lookest for that very Jesus 
again, whom the Jews did crucify, Jn. xu. whom 
God raised again, as it is 1 Th. i. 10. I say, thou 
lookest, thou waitest, thou hasteneth after the 
coming of this Lord Jesus, which doth deliver thee 
from the wrath to come. 2 Pe. iii. 10— 12. He. ix. 26—28; 1 
Th. i. 10. Yea, thou knowest, that this very man 
shall so come in like manner, as his disciples did 
see him go into heaven, which was a very man, 
Lu. xxiv. 39. compared with ver. 50, ei, of the same 
chapter. Yea, in a cloud he M^ent away from his 
disciples, and in the clouds he shall come again, 
Ee.i.7. to judge all that are in their graves, Jn. v. 28, 
29. Da. xii. 2. and shall receive all that look for, and 



love his second coming, to himself. He. ix. 27, 28. And 
they shall be for ever with him. 1 Th. ir. 16, 17. But 
the wicked shall be cast into eternal damnation. 
Mat. XIV. 46. These things, I say, if thou be a Chris- 
tian indeed, thou believest, and ownest, and the 
faith of them doth purify thy heart, 1 Jn. iii. 3. and 
wean thee from this world, and the things thereof ; 
and if it is not from this principle ; that is, if thy 
obedience do not flow from this faith, which is the 
faith of God's elect, as I have proved at large, thy 
obedience, thy zeal, thy self-denial, thy holiness, 
righteousness ; yea, all that thou canst do, is but 
sin in the sight of the great God of heaven and 
earth. He. xi. 6. Eo. xiv. 23. For all true sanotification 
comes through the name of the Lord Jesus Christ, 
by the operation of the Spirit of God. 1 Co. vi. ii. 
'But ye are washed, but ye are sanctified, but ye 
are justified in the name of the Lord Jesus, and 
by the Spirit of our God. ' And in Ca. i. s. ' Thy 
name is as ointment poured forth, therefore do the 
virgins love thee.' 

Well then, seeing this is a truth of so great 
concernment, I beseech you, seek to be thoroughly 
rooted into it by faith. And that thou mayest so 
be, examine thy heart ; yea, beg of God to help 
thee to examine it, and to throw out all that fancy 
that thou takest instead of faith ; also throw away 
all thine own wisdom ; yea, thy own righteousness 
also, and come to God in the name of the Son of 
Mary, which is the Son of God, and beg faith of 
him, true faith, the faith of the operation of God ; 
such a faith as he gives to his own elect, which 
will shew thee clearly of these things ; so that 
thou shalt not deceive thyself with a fancy of them; 
and the advantages will be many. 

Advantage 1. It will comfort thy heart against 
persecutions, temptations, and cross providences, 
as also James saith to his persecuted brethren ; 
' Be patient (my brethren, saith he), stablishyour 
hearts, for the coming of the Lord draweth nigh. ' 
U. V. 8. 

Advantage 2. It will through grace, wean thy 
heart and aifections abundantly from this world, 
and the things therein. ' Who is he that over- 
cometh the world, (saith John) but he that believeth 
that Jesus is the Son of God ? ' 1 Jn. v. 5. Who is 
he also that purifies his heart, but he that looketh 
for the second coming of Christ from heaven to 
judge the world ? as in 1 Jd. iii. 3. compared with 
2 Pe. iii. 10, n. 

Advantage 3. Hereby thou wilt be able to judge 
of all doctrines whatsoever, though they come 
never so nigh the truth, yet if they be not indeed 
the very truth, thou wilt find them and their doc- 
trine liars. Re. ii. 2. 1 Co. ii. 15. 

Advantage 4. If thou beest thoroughly set down 
in this doctrine, even in the faith of this doctrine 
which I have held forth unto thee, thou wilt not 

be taken with any other doctrine whatsoever. 
What is the reason I pray you, that there are so 
many giddy-headed professors in these days, that 
do stagger to and fro like a company of drunkards, 
but this. They were never sealed in the doctrine 
of the Father, and the Son ? They were never 
enabled to believe that that child that was born 
of the virgin Mary, was the mighty God. is. ix.e. 
No, saith Christ, he that is built upon this rock, 
(meaning the faith of himself, which is to believe 
that the Son of Mary is the Christ of God, Mat. xvi. 
16, ) the gates of hell shall not prevail against him. 

ver. 18. 

Advantage 5. The faith of this doctrine, will 
make thee labour in the work of God in the world. 
Oh, it will liven thy heart in the work of the Lord ; 
especially, if thou livest in the faith of thy interest 
in Christ, it will make thee labour to be found 
watching when thy Lord shall return from the 
wedding ; that when he doth come, thou mayest 
open to him immediately. Lu. xii. 35, 36. 

Now seeing the coming of the Lord Jesus Christ 
is so nigh, even at the doors, what doth this 
speak to aU sorts of people (under heaven) but 

Adnwnition 1 . First, to see whether they have 
oil in their lamps or not ; that is, to search and 
see, whether the Spirit of the Man Christ Jesus be 
in them or no ; for he that hath not the Spirit of 
Christ in him, is none of Christ's. Bo. viii. 9. Thou 
that hast not the Spirit of Christ in thee, why, at 
that day (let thy profession be what it wiU) he will 
say to thee. Depart, I know you not, Mat. xxv. and 
if so, then thy latter end will be worse than thj 
beginning, as in 2 Pe. ii. 20. 

Admonition 2. Then what will become of all the 
profane, ignorant, scoffers, self-righteous, proud, 
bastard-professors in the world ? If the children 
of God shall ' scarcely be saved, where shaU the 
ungodly, and the sinner appear ? ' l Pc. iv. 18. 

Admonition 3. Then what will become of all 
those that creep into the society of God's people 
without a wedding garment on ? Why, it will be 
said unto them. Friends, how came you hither ? 
Take them, and bind them hand and foot, and 
cast them into utter darkness ; ' There shall be 
weeping and gnashmg of teeth. ' Mat. xxii. 11—13. 

Adnwnition 4. Then what will become of all 
those that mock at the second coming of the Man 
Christ, as do the Ranters, Quakers, drunkards, 
and the like ? Why read their doom in Mat. xxiv. 
60, 51. ' The Lord of that or these servants, shall 
come in a day when they look not for him, and in, 
an hour that they are not aware of, and shall cut 
them asunder, and appoint them their portion with 
the hypocrites, ' And ' there shall be weeping and 
gnashing of teeth. ' 

Admonition 5. Then what doth this speak to 



tlie Lord's own people ? Surely this, that they 
should be in a watchful posture. Mar. xffi. 37. 

(1.) Watch therefore over your own hearts, least 
they should be over-charged with surfeiting and 
drunkenness, and the cares of this life, and so that 
day come upon you unawares ; for as a snare shall 
it come upon all the dwellers upon the face of the 
earth, as it is in Lu. xxi. 34.— 36. 

(2.) Watch over the devil's temptations. Oh, 
have a care in the first place, lest by any means, 
as the serpent beguiled Eve, so your minds should 
be corrupted from the simplicity that is in Christ : 
And the rather, because at this day he is very 
busy with his doctrines, and his ministers ; trying 
all ways, if by any means he might deceive you 
with fair speeches, and enticing carriages; what a 
fair shew in the flesh, yet denying the Lord, and 
refusing to be justified by the blood of Jesus the 
Son of Mary, the Son of God. Watch I say over 
the devil touching doctrines, for he labours as 
much this way as any way, for he knows that if 
he can but get you to lay a rotten foundation, he 
is sure of you, live as godly in your conceit as you 
wLU, and therefore, it is worth your observation, in 
that xxivth of Mat. when Christ is speaking of the 
signs of his coming, he breaks forth with a warn- 
ing word to his disciples, to beware of false teachers, 
■vet. 4. the very first words that he answers to a 
question that his disciples put to him is this, ' Take 
heed that no man deceive you.' Again, ver. 11. 
'And many false prophets shall rise, and shall 
deceive many, ' And in ver. a. he saith again, 
' For there shall (come or) arise, false Christs, and 
false prophets, and shall shew great signs and 
wonders ; insomuch that, if it were possible, they 
shall deceive the very elect. ' 

(3.) Take heed that he doth not deceive you in 
point of worship, that he make you not slight any 
of the ordinances of God ; for if he do, he will 
quickly make way for another temptation. 

(4.) Take heed also that you have not your 
lamps to trim when the bridegroom comes ; if you 
have, you may peradventure be ashamed and blush 
before him at his coming. 1 Jn. ii. 38. Therefore 
content not yourselves with a profession of Christ, 
and no more, for the devil may deceive, yea, doth 
deceive a professing people many times. And if 
he will deceive a professing generation, he must 
come in this manner: Under the name of Christ. 
With a fair shew in the flesh of outward holiness. 
6a. vi. 12. He must come ' with good words and fair 
speeches,' Eo. xvi. is. Now though he come to 
drunkards, swearers, whoremongers, thieves, liars, 
murderers, and covetous persons, in his black 
colours ; yet if he will come to deceive a profess- 
ing party, he must appear like an angel of light. 
2 Co. xi. 14. And the reason why souls are deceived 
by him in these his appearances, is, because they 


are not able to distinguish betwixt the law and 
the gospel, the convictions of conscience by the 
law only, and convictions by the Spirit, but do 
(though they profess the Lord Jesus) give ear to 
every wind of doctrine, and being unstable, as 
Peter saith, do :^all into the temptations of the 
devU, in wresting the scriptures to their own 
destruction, 2 Po. Ui. IG. 

Admonition 6. In a word, you that have not yet 
laid hold on the Lord Jesus Christ, for eternal life, 
lay hold upon him ; upon his righteousness, blood, 
resurrection, ascension, intercession, and wait for 
his second coming to 'judge the world in righte- 
ousness. ' ic. xiii. 31. And you that have laid hold, 
I say to you, lay faster hold on your Lord Jesus, 
' Who hath ears to hear, let him hear. ' Mat. xiii. 43. 

Now, that thou mayest the more clearly under- 
stand my faith in the doctrine of God's dear Son, 
I have thought good to hold forth again the doe- 
trine of the former treatise by way of question and 
answer, as foUoweth. 

Quest. Seeing there are many false Christs gone 
out into the world, according as was prophesied of 
in former times by the Lord himself. Mat. xxiv. 6, 23. 
And seeing (if we be saved) we must be saved by 
a Christ; for he that misses of him (saith tha 
scriptures) cannot be saved, because there is no 
way to come to the Father but by him, as it ia 
written. Jn. xiv. 6. Ac. iv. 12. How therefore, is the 
knowledge of the true Christ to be attained unto, 
that we may be saved by him ? 

Ans. Indeed to know Christ, (God's Christ) is 
as the scripture saith, the one thing necessary, 
Lu. X. 42. without which all other things wiR avail 
nothing: And therefore I shall according to the 
scriptures, (1.) TeU you what God's Christ is. 
And, (2.) How the knowledge of him is attained 
unto. And therefore, God's Christ is true God, 
and true man. Tliat fie is true God, is mani- 
fest by that scripture, in la. ix. 6. where it is said, 
' unto us a child is born, unto us a Son is given : 
and the government shall be upon his shoulder : 
and his name shall be called Wonderful, Coun- 
sellor, the mighty God, the everlasting Father, the 
Prince of Peace.' Also iJn.6.20. And we are in 
him that is true, (saith the apostle) even in his 
Son Jesus Christ. "This is the true God, and eternal 

life. See He. i. 6. Jn. i. 12. Ko. ix. 6. Jn. xx. 28. ThM he is 

true man, see again, is.ix. 6. where it is said, ' Unto 
us a child is born, unto us a Son is given ; and 
compare it with Mat. i. 3i. where it is said, ' And 
she shall bring forth a Son, and thou shalt call his 
name Jesus : for he shall save his people from 
their sins, see Jn. i. 14. 'And the word was made 
flesh.' iTiiii.i6. ' God was manifest in the flesh. ' 
These two scriptures are expounded by He. ii. 14. 
where it is said, 'Forasmuch then as the children 
are partakers of flesh and blood, he also himself 



likewise took part of the same ; ' that is, of flesh 
and blood, see Ro. viii. 3. and compare it with Lu.xxiT. 
89. where Christ saith, ' Behold my hands and my 
feet, that it is I myself : handle me, and see ; for 
a spirit hath not flesh and hones, as ye see me 
have.' And he doth often call himself by the 
name of the Son of man to signify that he is very 
man, as well as very God. Mat. xxit.; ivt 13. 

Quest. But why was he true God and true 

Ans. He was true man, because man had of- 
fended, and justice required that man should suffer 
and make satisfaction, and so it is written. iCo.xy. 
21. ' For since by man cavie death, by man came 
also the resurrection of the dead.' And again, 
' All we like sheep have gone astray ; and the 
Lord hath laid on him the iniquity of us aU.' 
And in 1 Pe. ii, 24. where that liii. of is. is mentioned, 
he saith, 'Who his own self hare our sins in his 
own body on the tree, that we, being dead to sins, 
should live unto righteousness ; by whose stripes 
ye were healed.' And again, God did prepare this 
body, the human nature of Christ, that it should 
he a sacrifice for sins, ' wherefore - he saith. 
Sacrifice and offering (that is, such as were offered 
by the law of Moses) thou wouldest not, but a body 
hast thou prepared me. He. x. 5. In this body which 
God had prepared for him, which he took of the 
virgin, Ga. iv. i. in this he did bear all the sins of 
all his elect, i Pe. a. a. 

And he must needs he true God, because, it 
was an infinite God that was transgressed against, 
and justice required an infinite satisfaction, and 
therefore he must be infinite that must give this 
satisfaction, or else justice could not be satisfied, 
and so it was written, where the apostle is telling 
the pastors of the chm-ch of Ephesus, by what 
they were redeemed, he tells them, that God did 
purchase them ' with his own blood. ' Ac. xx. 38. see 
1 Jn. iii. 16. where he saith, ' Hereby perceive we the 
love of God, because he laid down his life for 
us.' Not in his divine, but in his human nature ; 
for as I said before, God's Christ was of both 
natures, Esa. ix. 6. Ro. ix. 6. 1 Jn. t. 20. Jn. L 1—14. True 
God, and true man, and the divine nature did 
enable him to undergo in his human nature, all 
that sin, curse, and wrath that was laid upon him 
for us ; and to overcome, and obtain eternal re- 
demption for us. He. k. 24. 

Quest. How did this Christ bring in redemption 
for man ? 

Am. (1.) Why first, man broke the law of God; 
but this man did fulfil it again, and became the 
end of it ' for righteousness to every one that be- 
lieve th. ' Bo. X. 4. 

(2.) Man was foiled and overcome by the devil; 
but this Man Christ did overcome him again, and 

Ihat for us. Lu. iv. He. ii. 14, 15. 

(3.) Man did lose the glory of God, but this 
Man hath obtained it again. 

(4.) Man by sin lost eternal salvation; but this 
Man by his own blood hath obtained it again for 

him. He. ix. 12. 

(5.) Man by sin brought death into the world. 
Ko. T. 12. But Jesus Christ, th^ Man, hath destroyed 
it again, He. u. 14. compared with Ho. xiii. 14. and 
brought in life and immortality. 2 Ti. i. 10. Eo. v. 15. 

Quest. But how ai-e we justified by this man's 
obedience ? 

Ans. All our iniquities were laid upon him, is. 
liii. 6, 8, 11, 12. And his righteousness is bestowed on 
us, if we believe, as it is written, 'Even the righ- 
teousness of God which is by faith of Jesus Christ 
unto all and upon all them that believe. ' Ko. iii. 22. 
And this is it which Paul so much sought after, 
when he saith, 'Yea doubtless, and I count all 
things but loss, - - - and do count them bid dung, 
that I may win Christ, and be found in him, not 
ha\'ing mine own righteousness, which is of the